STUDY NOTES ON THE HOLY SCRIPTURES

Using a Theme-based Approach

to Identify Literary Structures

By Gary H. Everett

THE EPISTLE OF JAMES

March 2024 Edition
All Scripture quotations in English are taken from the Authorized Version (King
James Version) unless otherwise noted. Some words have been emphasized by the
author of this commentary using bold or italics.

The Crucifixion image on the book cover was created by the author’s daughter
Victoria Everett in 2012.

© Gary H. Everett, 1981-2024

All rights reserved. No part of this work may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, electronic or mechanical,
including photocopying, recording, without prior written permission from the
author or publisher. The exception would be brief quotations in reviews for the
purpose of marketing this book.
 Dedication

To my loving wife Menchu,

And our precious children, Elisabeth, Victoria, Michael, and Kate,
Who have chosen to travel with me along
This journey of faith in Jesus Christ

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 The Three-Tiered Thematic Scheme Shaping the Theological Framework
of the Epistle of James by Its Foundational, Structural,
and Imperative Themes

Foundational Theme – The Perseverance of the Saints (from Persecutions

without)

My brethren, count it all joy when ye fall into divers temptations;

Knowing this, that the trying of your faith worketh patience.
James 1:2-3

Let no man say when he is tempted, I am tempted of God:

for God cannot be tempted with evil, neither tempteth he any man:
James 1:13

Structural Theme – The New Birth of the Holy Spirit

Of his own will begat he us with the word of truth,

that we should be a kind of firstfruits of his creatures.
James 1:18

Imperative Theme – Patiently Walking in Love in the Midst of Trials

(Perseverance of the Body)

If ye fulfil the royal law according to the scripture,

Thou shalt love thy neighbour as thyself, ye do well:
James 2:8

Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.
James 5:8

iv
 “The Word works when we work the Word.”
Robert B. Nichols 1

1
Bob Nichols, 101 One-Liners: Wisdom to Win (Fort Worth, Texas: Compassion House
Publishing, 2009), 21.

v
 ABBREVIATIONS 2

ANF The Ante-Nicene Fathers: Translations of the Writings

of the Fathers Down to A.D. 325, 10 vols. American ed.
Eds. Alexander Roberts, James Donaldson, and A.
Cleveland Cox. Edinburgh: T. & T. Clark; Grand
Rapids, Michigan: William B. Eerdmans Publishing
Company; Oak Harbor, WA: Logos Research Systems,
1997. Logos.

ASV American Standard Version. Oak Harbor, WA: Logos

Research Systems, Inc., c1901, 1995. Logos.

BAGD Arndt, William F., F. Wilber Gingrich, Frederick

William Danker, and Walter Bauer. A Greek-English
Lexicon of the New Testament and Other Early
Christian Literature, 3rd edition. Chicago: University
of Chicago Press, c1957, 2000. Logos.

DR Douay-Rheims Bible: The Holy Bible, Translated from

the Latin Vulgate. Bellingham, WA: Logos Bible
Software, 2009. Logos.

ESV The Holy Bible: English Standard Version. Wheaton,

Ill: Standard Bible Society, 2001. Logos.

GW GOD'S WORD Translation. Grand Rapids: Baker

Publishing Group, 1995. Logos.

HCSB The Holy Bible: Holman Christian Standard Version.

Nashville, Tenn: Holman Bible Publishers, 2009.
Logos.

2
Abbreviations for the books of the Holy Bible are taken from Patrick H. Alexander, John F.
Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds., The SBL Handbook of
Style for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, Mass: Hendrickson
Publishers, Inc., 1999), 73-74.

vi
ISV International Standard Version. Yorba Linda, CA: ISV
Foundation, 2011. Logos.

JBL Journal of Biblical Literature

Josephus Josephus, Flavius. The Works of Josephus: Complete

and Unabridged. Trans. William Whiston. Peabody,
Mass: Hendrickson, 1987. Logos.

KJV The Holy Bible: King James Version, electronic Edition

of the 1900 Authorized Version. Bellingham, WA:
Logos Research Systems, Inc., 2009. Logos.

LEB The Lexham English Bible, fourth edition. Eds. Harris,

W. Hall, III, Elliot Ritzema, Rick Brannan, Douglas
Mangum, John Dunham, Jeffrey A. Reimer, and Micah
Wiergnga. Bellingham, WA: Lexham Press, 2013.
Logos.

LXX Septuaginta: With morphology. Ed. Alfred Rahlfs.

Stuttgart: Deutsche Bibelgesellschaft, c1979, 1996.
Logos.

NAB The New American Bible: Translated from the original

languages with critical use of all the ancient sources
and the revised New Testament. Washington, D.C.:
Confraternity of Christian Doctrine. Board of Trustees,
Catholic Church. National Conference of Catholic
Bishops, & United States Catholic Conference.
Administrative Board, 1996, c1986. Logos.

NASB New American Standard Bible: 1995 Update Edition.

LaHabra, CA: The Lockman Foundation, 1995. Logos.

NCV The Everyday Bible: New Century Version. Nashville,

Tennessee: Thomas Nelson, Inc., 2005. Logos.

NET The NET Bible, first edition. Richardson, Texas:

Biblical Studies Press, c1996, 2006. Logos.

NJB The New Jerusalem Bible. New York: Doubleday,

1985. Logos.

vii
NKJV Spirit Filled Life Bible: New King James Version. Ed.
Jack W. Hayford. Nashville, Tennessee: Thomas
Nelson Publishers, c1991.

NPNF 1 A Select Library of Nicene and Post-Nicene Fathers of

the Christian Church, 14 vols. Eds. Henry Wace and
Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids,
Michigan: William B. Eerdmans Publishing Company;
Oak Harbor, WA: Logos Research Systems, 1997.
Logos.

NPNF 2 A Select Library of Nicene and Post-Nicene Fathers of

the Christian Church, Second Series, 14 vols. Eds.
Henry Wace and Philip Schaff. Edinburgh: T. & T.
Clark; Grand Rapids, Michigan: William B. Eerdmans
Publishing Company; Oak Harbor, WA: Logos
Research Systems, 1997. Logos.

NRSV The Holy Bible: New Revised Standard Version.

Nashville, TN: Thomas Nelson Publishers, 1989.
Logos.

PG Jacques Paul Migne, Scripturae Sacrae Cursus

Completus, Patrologia Graeca, 161 vols. Parisiis:
Excudebat Migne, 1857-66.

PL Jacques Paul Migne, Scripturae Sacrae Cursus

Completus, Patrologia Latina, 221 vols. Parisiis:
Excudebat Migne, 1844-55.

RSV The Revised Standard Version. Oak Harbor, WA:

Logos Research Systems, Inc., 1971. Logos.

Strong Strong, James. The New Strong's Dictionary of Hebrew

and Greek Words. Nashville: Thomas Nelson, c1996,
1997. Logos.

YLT Robert Young, R. Young’s Literal Translation.

Bellingham, WA: Logos Bible Software, 1997. Logos.

viii
 CONTENTS

PREFACE ......................................................................................................... x
INTRODUCTION TO THE CATHOLIC EPISTLES ........................................ 1
INTRODUCTION TO THE EPISTLE OF JAMES ........................................... 7
HISTORICAL SETTING ........................................................................... 20
I. The Cultural and Historical Background ............................................. 20
II. The Authorship and Canonicity ......................................................... 22
III. The Date and Place of Writing .......................................................... 48
IV. The Recipients ................................................................................. 51
LITERARY STYLE (GENRE) ................................................................... 53
I. The Genre and Characteristics of the Book.......................................... 53
II. The Occasion ..................................................................................... 58
III. The Purpose ..................................................................................... 59
THEOLOGICAL FRAMEWORK .............................................................. 63
I. The Thematic Scheme ......................................................................... 63
II. The Literary Structure........................................................................ 76
III. Outline of the Literary Structure ..................................................... 114
THE TEXT, EXEGESIS, AND COMMENTS .............................................. 116
APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION ........... 249
APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT .......... 269
APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT.......... 270
BIBLIOGRAPHY ......................................................................................... 271

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 PREFACE

This Bible commentary is a portion of my on-going personal Bible studies that

began as a seminary student when I was a young man. In this preface, I would like
to tell you how these study notes developed and pray a blessing upon those who
take the time to read these notes.

How These Study Notes Developed in My Life. As a child of God, I can testify to
the transforming power of the Holy Scriptures. It is to this Great Book of God’s
plan of redemption for mankind that I humble myself by acknowledging my
weaknesses and reverencing its divine power to transform my frail life marked
with sins and failures. I would not want to tell you all of the sins that I have
committed; for I am too ashamed, and they have been washed away through the
blood of the Lamb; but I do want to tell you about the Saviour who reached down
and lifted me up and holds me each day lest I stumble again. Therefore, what
words am I worthy to utter, except what the Word of God says about our
redemption; for there is none other name given among men whereby we must be
saved, but in the name of Jesus Christ our Blessed Redeemer. To Him be all the
glory forever and ever. Amen.

Therefore, in this preface, I would like to discuss briefly my personal salvation

experience and desire to study God’s Word, an encounter with the divine nature of
God’s Word, the decision to record personal insights into God’s Word, the cost of
dedicating oneself to the study of God’s Word, and the goal of recording my study
notes on God’s Word.

My Personal Salvation Experience and Desire to Study God’s Word. The pursuit
of understanding the Scriptures has been an amazing journey for me, as it should
be for anyone. On Sunday morning, March 28, 1965, our pastor, Brother Frank H.
Morgan, gave the altar call at Hiland Park Baptist Church, Panama City, Florida
after preaching from the text of John 3:7 and 3:16. I tugged on my mom’s sleeve
asking her permission to walk the aisle to be saved. I still remember the tears of
emotion standing in front of everyone as he asked me questions about my decision.
I began to make my first efforts along this journey by listening to the preacher’s
sermons.

Again, in June 1979, fresh out of college, I sat on the steps of this same church one
late summer night to rededicate my life to Jesus Christ as Lord and Saviour,
sorrowful and repentant of my sins. I walked the aisle the next Sunday to make this

x
commitment public. At the age of twenty-one, this sincere commitment gave me a
clearer direction along this journey as I began to read the Bible consistently for the
first time. Seeing my desire to serve the Lord, my dear pastor Robert E. Strickland
counselled me to attend Bible school. Driven by a passion to understand the
Scriptures, I followed his counsel and attended a Bible seminary to pursue my
studies with all diligence.

An Encounter with the Divine Nature of God’s Word. In my first years as a Bible
student on the campus of Southwestern Baptist Theological Seminary in Fort
Worth, Texas (1980-83), I had a brief encounter with the Scriptures that would
forever change my way of approaching God’s Word. During a devotional time in
the book of Isaiah between classes and studies, His precious Word seemed to come
alive off the pages of my Bible, vibrating the very life of God into my spirit,
opening these pages up as divine revelation far beyond my natural understanding.
In the midst of much academic seminary studies, this event assured me of the
divine, supernatural power of God’s Word to speak to me, transform me, and to
meet every need in my daily lives while engaging in the academic aspect of the
Holy Bible. In other words, I learned to value both the academic side of Bible
study as well as the personal, devotional side of seeking a personal walk with the
Lord. Since then, I have endeavored as much as possible to allow the Scriptures to
speak to me unhindered by preconceived theological, cultural, denominational, or
experiential views, so that God’s Word could be “the pure milk of the Word” that
God provided to nourish souls of His children (1 Pet 2:2). As our hearts are pure
before Him, His Word appears in its purest form to us, and it is able to minister to
us in a powerful, life changing way, strengthening us and guiding in our daily walk
with the Lord and Saviour Jesus Christ. Jesus describes this pureness of heart in
Matthew 6:22, “The light of the body is the eye: if therefore thine eye be single,
thy whole body shall be full of light.” His disciples struggled with understanding
Jesus’s teachings during His public ministry. Mark describes their struggles to
understand as a hardness of heart, saying, “For they considered not the miracle of
the loaves: for their heart was hardened.” (Mark 6:52) Solomon reflects this divine
truth when he writes, “A scorner seeketh wisdom, and findeth it not: but
knowledge is easy unto him that understandeth.” (Prov 14:6) Dwight L. Moody
made a similar statement, saying, “I believe that God reveals His deeper truths to
the eye of faith. Those who come to the Bible in a devotional spirit, seeking to
know more of God and His will regarding us, are the most blessed.” 3 Thus, a pure
heart before God is the key to understanding the Holy Scriptures.

A second key to understanding the Scriptures is the baptism of the Holy Spirit with
the evidence of speaking in tongues. This is a real experience subsequent to being
born again that transforms the life of a believer and enhances his/her understanding
of the Scriptures as testified throughout the book of Acts. After this experience, the
Scriptures began to come alive in me and fellowship with the Holy Spirit became

3
Dwight L. Moody, “How to Study the Bible,” These Times 75.12 (1 November 1966): 24.

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real. This experience protected me from making an allegiance to my church
denomination organization and its church creed. Instead, I made an allegiance to
the Lord and promised Him that I was willing to believe whatever the Bible taught.
With this prayer, the Lord began to bring people into my life with deeper insights
into the Word of God. Thus, the baptism of the Holy Spirit is another key to
understanding the Holy Scriptures.

The Decision to Record My Personal Insights into God’s Word. As a young

Christian and seminary student, I developed the habit of sharing my personal
insights in the Scriptures with fellow seminary students. One of these students
(Carry Newman) suggested that I write down these insights. His comment touched
me as a profound word from the Lord. I took this advice and have been writing
down notes ever since. For the first few years (1981-83), I took notes on scattered
passages of Scriptures and stacked these papers together in a folder. While
pastoring a few years later (1983-88), I arranged these study notes in the order of
the books of the Bible because of their volume of size and clipped them into large
notebooks. I carried these notebooks with me for the next eighteen years (1981-
99), until I had gathered four notebooks on verse-by-verse comments and one
notebook on topical studies, plus several notebooks on parsing of Hebrew and
Greek words, as well as one notebook that I called “Inspiration,” where I
organized personal song, poems, dreams, and words from the Lord. While in the
mission field in Africa (1999), I hired the typing of these written notes into a
computer format. As I began to edit these verse-by-verse notes on my computer
over a two-year period, I realized for the first time that these study notes were
taking the shape of a commentary on the Bible. I did not begin writing with this
intent; I just want to be faithful to write down insights into God’s Word so that I
would not forget them, and so that I could refer to them later.

Because of a seminary education, I developed a theological framework within my

mind to sort through the biblical theology and ideas that we hear every day. I am
able to sort these ideas and hang them on theological pegs in my mind and later
incorporate them in my study notes in an organized manner. I can listen to a
sermon or teaching and glean something from them that has enough value to
record into my study notes. This practice is similar to an experience I had as a
college student at the University of Florida, Gainesville, Florida (1975-79). With
an interest in archeology, I visited a site near Panama City Beach that has been
inhabited by Native American Indians. During this visit, I collected several
handfuls of broken pottery and proudly put them into a bag. I took this collection
to college and showed it to one of my professors who taught archeology. After
spreading them out on a table for him to see, he quickly sorted them into groups
and briefly explained the common characteristics of each group based upon their
shapes and artistic patterns. His skills impressed me because I was unable to see
and think the way he was able to do. I had possessed this pottery for a while, but I
was unable to sort them and understand their meaning. Because this professor had
an education in this field of study, he viewed them differently than me. He was

xii
able to sort them into groups and understand a part of Native American Indian
history from this pile of broken pottery, while I was content with just carrying
around a pile of pieces. In a similar manner, many Christians carry around a bag of
theological ideas gleaned from a pastor’s sermons. Just like this professor’s
training in archeology, my theological education also involved years of grueling
academic studies, although it seemed at the time to conflict with my devotional
time with the Lord. However, these studies have paid off because I am able to sort
through a “bag” of theological ideas encountered each day and see it at a deeper
level than the average church member. When I encounter biblical teachings, I
either dismiss them or I record them for further studies. If I sit down to study a
particular topic, I am able to place it into my study notes in an organize manner. In
this way, I have gained much exegetical insight into verses of the Bible, often
returning years later to further develop and improve on these comments.

Another advantage given to me by the grace of God is the decision as a young man
in 1983 to step out of the denominational church structures and serve the Lord
without these labels. If I had pursued a career within a particular denomination, I
would be tempted to serve in the ministry as a career rather than a divine calling. I
would have been tempted to adopt church creeds to please men rather than God.
Although it has been more difficult to serve the Lord without the security of
denominational structure, I have experienced the freedom to explore theological
ideas without the fear of retribution from the regulations of such institutions. This
has given me the freedom to read God’s Word without the filter and restraints of
such pressures. However, I do respect denominational churches, and I love to
worship the Lord in any these churches. I simply do not want to be restricted by
the traditions that develop within such structures. Although I grew up as a
Southern Baptist in the southern United States, I have endeavored to let God’s
Word determine my theology while being appreciative of a rich heritage in the
Christian faith.

The Cost and Dedicating Oneself to the Study of God’s Word. Anyone who
dedicates himself to the study of God’s Holy Word encounters one of the greatest
collections of treasures ever known to mankind. Having spent much of my life
reading and commenting on the Holy Scriptures, I have found it increasingly
exciting as the years go by. I wake up with fresh insights in the Scriptures, eager to
open God’s Word. I go through the day thinking about and searching for the
treasures of God’s Word; and I lie down and meditate upon the Scriptures.
Although someone who endeavors to deliver the treasures of God’s Word to
mankind deserves the best that life offers, this is not always what happens. He or
she should be honored with palaces as their homes, and with royal libraries
housing every possible resource for studies because of the priceless treasures they
have discovered. He should be transported on private airplanes and driven in the
finest cars with a motorcade as an escort. He should be fed the finest food. For
those who sacrifice the most for their Saviour Jesus Christ, missionaries should be
fully financed, and given frequent furloughs; pastors and teachers and evangelists

xiii
and prophets should be given frequent sabbaticals and the greatest salaries in their
respective economies. Unfortunately, many men and women of God who minister
the Gospel would fall into pride and sin with such fleshly luxuries, so God give us
the grace to serve Him amidst life’s hardships as well as prosperity. I do not look
down upon any minister of the Gospel who lives a prosperous life as long as they
manage it with humble, biblical principles. For all of us, we must wait until heaven
for our true rewards. Although deserving of the best, many men and women who
serve the Lord find resistance from the world, and particularly from religious
communities, as Jesus says in Matthew 23:34, “Wherefore, behold, I send unto you
prophets, and wise men, and scribes: and some of them ye shall kill and crucify;
and some of them shall ye scourge in your synagogues, and persecute them from
city to city.” The apostle Paul makes a similar statement in Hebrews 11:36-38,
“And others had trial of cruel mockings and scourgings, yea, moreover of bonds
and imprisonment: They were stoned, they were sawn asunder, were tempted, were
slain with the sword: they wandered about in sheepskins and goatskins; being
destitute, afflicted, tormented; (Of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the earth.”
However, we accept our persecutions for Christ’s sake with joy and gladness of
heart. In the midst of the cares of this world, the decision to take the time to study
God’s Word and teach it to others has come at a great cost and sacrifice for myself
and many others. For example, going overseas to work in the mission field cost me
everything. However, the price one pays is worth the sacrifice. My obedience to
the Holy Scriptures has ordered my steps through divine orchestration as I have
followed God’s plan for my life.

The Goal of Recording My Study Notes on God’s Word. As I continued to write, I

realized that what we know about our past is based largely upon what men
recorded in writing in the centuries past. In other words, men of ancient times still
impact the world today because they chose to write down their thoughts.
Therefore, I asked myself how far into the future can I reach? One of my favorite
seminary professors, Jack MacGorman, tells the story of his father, who was a
pastor in Canada, giving him advice about his career. When he graduated from
college, MacGorman received an opportunity to pastor a great church in Houston,
Texas. His father explained that while people were excited about his ministry skills
while still so young, there will come a time when he is older and people will
expect more from him. Therefore, his father advised him to turn down the
pastorate and attend graduate studies in seminary to advance his theological
studies. As an older man in his eighties, MacGorman and his dear wife Ruth told
me that he had trained approximately twenty-one thousand seminary students
during his fifty-plus years as a seminary professor. He realized that his life
impacted more people in the kingdom of Heaven as a seminary professor than as a
pastor of a single congregation. In a similar manner, I believe the effort to write
this Bible commentary will reach into the generations that follow and impact many
lives, particularly serving as an aid to those pastors who have dedicated themselves
to God’s Word.

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My Prayer for Those who Read This Bible Commentary. My prayer for those
who take the time to ready this Bible commentary is that this work will give many
insights into God’s precious Word. I do not want this work to be a burden to those
who feel compelled to read it. I have been careful not to write endless words of
fruitless gain, but rather, to share with you my life of insight and fellowship with
God’s precious and holy Word. I have been careful to follow those important
principles of interpretation that were instilled in me as a Bible student. I fear
writing anything down that contradicts the Holy Scriptures. While working my
way through the literature of the early Church fathers late one night in March
2002, I closed my studies with this thought, “Be careful what you write, because
one day some poor soul may have to read it.” Instead of being burdened by the
study notes, my prayer is that you will be blessed as your read them with a better
understanding of God’s Holy Word. Heavenly Father, in the name of your precious
Son Jesus Christ our Lord and Saviour, I pray that this Bible commentary will
bring glory to your Name, and that its readers will be drawn to You, to know You
and to be blessed by You as the true, and living God of heaven and earth.

Gary Henry Everett

xv
 INTRODUCTION TO THE CATHOLIC EPISTLES 4

The seven Catholic, or General, Epistles include James, 1, 2 Peter, 1, 2, 3, John,

and Jude. This historical background will look at the history of (A) the title of the
Catholic Epistles, (B) the canonization of the Catholic Epistles, and (C) the theme
of the Catholic Epistles.

A. The Title of the Catholic, or General Epistles. Two titles to the seven General
Epistles of the New Testament can be identified in the writings of the early Church
fathers: “καθολικός ἐπιστολή” (Catholic Epistles) and “Epistolarum Canonicarum”
(Canonical Epistles).

1. Catholic Epistles. The title “καθολικός ἐπιστολή” (Catholic Epistles) was

given to the non-Pauline group of New Testament epistles by the early Church
fathers because they were addressed to a more general audience. They were
given this title of “catholic,” or “general,” in the sense that they addressed a
general community of believers, in contrast to the Pauline epistles that were
destined to particular churches. John Brown suggests that the term “Catholic
Epistles” may have been applied to these seven epistles since the fourth
century as a way to distinguish them from the Pauline Epistles. 5 However,
Oecumenius (6th c.) states that this term was applied because all but two
epistles (2 and 3 John) were written to all the Jews scattered throughout the
Roman Empire. 6

Alfred Plummer tells us that the English word “catholic” comes from the
Greek word “καθολικός,” while the English word “general” is derived from
the Latin “generalis.” He says that the Latin Vulgate used the term
“Catholicae.” Plummer says it is generally believed that these seven Epistles
were regarded as one collection of books by the third century since we have

4
The book introductions in Study Notes on the Holy Scriptures use a nine-level outline that
follows an alphanumeric system: [omit] I. A. 1. a) (1) (a) i) α). While the first heading uses bold capital
letters and no designation, the next seven levels follow The Chicago Manual of Style, while the ninth
level incorporates the Greek alphabet. After the main heading, the other eight heading levels use bold
and italicized headline style. See The Chicago Manual of Style, 15th edition (Chicago: The University of
Chicago Press, 1982, 1993, 2003), 275.
5
John Brown, Expository Discourses on the First Epistle of the Apostle Peter (New York: Robert
Carter & Brothers, 1855), 29-30.
6
James Macknight, A New Literal Translation from the Original Greek, of All the Apostolic
Epistles, vol. iv (Edinburgh: John Ritchie, 1809), 5.

1
 written testimony that the early Church called the seven epistles of James,
Peter, John and Jude by the title “Catholic Epistles,” recognizing their general
scope of recipients. 7

a) The Muratorian Canon (A.D. 180-200). Perhaps the earliest

description of the collection of Catholic Epistles is found in The
Muratorian Canon, which refers to Jude, 2, 3 John by saying, “In
catholica habentur,” or “they are reckoned among the Catholic.” 8

The Muratorian Canon reads, “The Epistle of Jude, indeed, and two
belonging to the above-named John—or bearing the name of John—
are reckoned among the Catholic epistles.” (Fragments of Caius 3.4)
(ANF 5)

b) Clement of Alexandria (A.D. 150-215). Clement of Alexandria refers

to this collection of New Testament epistles as “Catholic Epistles” on a
number of occasions.

“For the apostle says, ‘All other things buy out of the shambles,
asking no questions,’ with the exception of the things mentioned in
the Catholic epistle of all the apostles . . .” (The Stromata 4.15) (ANF
2)

“Jude, who wrote the Catholic Epistle, the brother of the sons of
Joseph, and very religious, whilst knowing the near relationship of
the Lord, yet did not say that he himself was His brother.”
(Fragments of Clement of Alexandria 1.2) (ANF 2)

Eusebius quotes Clement of Alexandria, saying, “To sum up briefly,

he has given in the Hypotyposes abridged accounts of all canonical
Scripture, not omitting the disputed books, - I refer to Jude and the
other Catholic epistles, and Barnabas and the so-called Apocalypse
of Peter.” (Ecclesiastical History 6.14.1) (NPNF 2.1)

c) Origen (A.D. 185-254). Origen uses the phrase “Catholic Epistle” a

number of times.

“Now in the general [or catholic] Epistle of Barnabas, from which

perhaps Celsus took the statement that the apostles were notoriously
wicked men . . .” (Against Celsus 1.63) (ANF 4)

7
Alfred Plummer, The General Epistles of St. James and St. Jude. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: A. C. Armstrong and Son, 1905), 2.
8
Samuel Prideaux Tregelles, Canon Muratorianus: The Earliest Catalogue of the Books of the
New Testament (Oxford: The Clarendon Press, 1867), 20.

2
 “according to the things mentioned in the catholic epistle according
to Peter, in which He went and preached to those spirits in prison
who had formerly been disobedient.” (Commentary on Psalm 3.6)
(PG 12.1128D-1129A) (author’s translation)

d) Eusebius (260-340). Eusebius preserves for us some of the

fragmentary writings of Dionysius the Great (d. c. 264), bishop of
Alexandria, and a pupil of Origen, who became a theologian of the
Church. In these ancient quotes, he refers to the Johannian epistles by the
term “Catholic Epistles.”

“And I agree also that it is the work of a holy and inspired man. But I
cannot readily admit that he was the apostle, the son of Zebedee, the
brother of James, by whom the Gospel of John and the Catholic
Epistle were written.” (Ecclesiastical History 7.25.7) (NPNF 2.1)

“Then he writes also an epistle: ‘John to the seven churches which

are in Asia, grace be with you, and peace.’ But the evangelist did not
prefix his name even to the Catholic Epistle;” (Ecclesiastical History
7.25.10) (NPNF 2.1)

Eusebius uses the phrase “catholic epistles” on several other occasions in

his writings to refer to this collection of seven New Testament epistles.

“These things are recorded in regard to James, who is said to be the

author of the first of the so-called catholic epistles. But it is to be
observed that it is disputed; at least, not many of the ancients have
mentioned it, as is the case likewise with the epistle that bears the
name of Jude, which is also one of the seven so-called catholic
epistles. Nevertheless we know that these also, with the rest, have
been read publicly in very many churches” (Ecclesiastical History
2.23.25) (NPNF 2.1)

“To sum up briefly, he has given in the Hypotyposes abridged

accounts of all canonical Scripture, not omitting the disputed books, -
I refer to Jude and the other Catholic epistles, and Barnabas and the
so-called Apocalypse of Peter.” (Ecclesiastical History 6.14.1)
(NPNF 2.1)

“The second is by Mark, who composed it according to the

instructions of Peter, who in his Catholic epistle acknowledges him
as a son . . .” (Ecclesiastical History 6.25.5) (NPNF 2.1)

3
 e) Epiphanius (A.D. 315-403). Epiphanius, bishop of Salamis, uses the
phrase “Catholic epistles” in reference to this collection of seven New
Testament epistles when he writes:

“. . . in the twenty-seven books of the Old Testament, which are

counted as twenty-two—and in the four holy gospels, the holy
apostle’s fourteen Epistles, the General Epistles of James, Peter, John
and Jude and the Acts of the Apostles before their time together with
their Acts during it, the Revelation of John . . .” (The Panarion of
Epiphanius of Salamis, Heresy 76: Against Anomoeans) (PG 42.559-
562) 9

f) Synopsis of Sacred Scripture (4th-6th c.). The Synopsis of Sacred

Scripture (4th-6th c.) of Pseudo-Athanasius refers to the seven Catholic
Epistles.

“Catholic epistles of the different apostles, which (are) seven (in) all,
being counted as one book.” (PG 28.292B) (author’s translation)

g) Bede (A.D. 673-735). Alfred Plummer quotes Bede in his introductory

remarks to the Catholic epistles, “James, Peter, John and Jude published
seven Epistles, to which ecclesiastical custom gives the name of Catholic,
i.e. general.” (Prologue on the Seven Catholic Epistles) (c. A. D. 712) (PL
93.9A) 10

Thus, we see that a distinction was made in these early centuries between the
term “canonical,” which applied to those New Testament books universally
accepted as inspired and authoritative, and the term “catholic,” which was
restricted to seven epistles.

Plummer notes that the term “catholic” did not necessarily refer to all Gentile
and Jewish believers, since James and Peter designate their epistles to a
Jewish audience. These epistles were catholic in the sense that they were
addressed to more than one community of believers. However, the term
“catholic Church” was also used by the early Church to define all believers
scattered throughout the world, as Plummer notes in a comment made by
Ignatius (A.D. 35-107). 11

9
Frank Williams, trans., The Panarion of Epiphanius of Salamis, Books II and III. De Fide,
second revised edition, in Nag Hammadi and Manchaean Studies, vol. 79, eds. Johannes van Oort and
Einar Thomassen (Leiden; Boston: Brill, 2013), 536.
10
Alfred Plummer, The General Epistles of St. James and St. Jude. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: A. C. Armstrong and Son, 1905), 6.
11
Alfred Plummer, The General Epistles of St. James and St. Jude. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: A. C. Armstrong and Son, 1905), 3.

4
 “Wherever the bishop shall appear, there let the multitude [of the people]
also be; even as, wherever Jesus Christ is, there is the Catholic Church.”
(The Epistle of Ignatius to the Smyrnaeans 8) (ANF 1)

2. Canonical Epistles. A second name used by the early Church fathers is

“Canonical Epistles.” Jerome says, “. . . seven epistles which are called
canonical . . . one James, Peter two, John three, and Jude one . . .” (Prologue
to the Seven Canonical Epistles) (PL 29.821-825) (author’s translation)

B. Canonization of the Catholic, or General Epistles. Although the epistles of 1

John and 1 Peter were quickly circulated among the early churches and accepted as
authoritative along with the other New Testament writings, the epistles of 2 Peter,
2 John, 3 John, and Jude were not as quickly recognized. One fact that caused this
uncertainty is the brevity of most of these letters. This brevity gave them less
attention during public readings, since they were not immediately recognized as
circulatory letters. In addition, the epistles of Hebrews and James, along with
Revelation, were not immediately added to the list. This is perhaps because
Hebrews and James were addressed to Jewish Christians, and not to the Gentile
church. Thus, their circulation was slow. The mystical nature of Revelation seems
to have also caused a slow appearance of it circulation and acceptance into the
New Testament canon. Such circumstances possibly account for their slow
circulation and for them being omitted from some of the earliest translations of the
Christian Scriptures and canons. Because of their slower circulation, they were
much less referred to by the earliest Church fathers, making it more difficult to
establish their genuineness. However, apostolic authorship won their favor by the
time the canon was officially closed.

Although the epistles of 1 Peter and 1 John were quickly canonized, the other five
of these Catholic Epistles were called “disputed writings” by Eusebius, since all
twenty-seven books that make up the New Testament were not universally
recognized by the entire Church until the early fourth century.

“Among the disputed writings, which are nevertheless recognized by many,

are extant the so-called epistle of James and that of Jude, also the second
epistle of Peter, and those that are called the second and third of John, whether
they belong to the evangelist or to another person of the same name.
(Ecclesiastical History 3.25.4) (NPNF 2.1)

Alfred Plummer also tells us how there was an ancient tradition of placing this
collective body of Catholic Epistles immediately after the book of Acts. Many
ancient Greek manuscripts preserve this order, as well as some of the Church
fathers, such as Cyril of Jerusalem, Athanasius, John of Damascus, the Council of
Laodicea, and also by Cassian. However, it was Jerome’s Vulgate that firmly

5
established their place after the Pauline Epistles. 12 Therefore, the order of these
seven Epistles within their collection has not been constant throughout the
centuries. Alfred Plummer tells us that the epistle of James almost always stands
first, while the Western Church occasionally preferred to place 1 Peter at the
beginning. He goes on to refer to comments made by the Venerable Bede, who
explains that James was placed first because he was the bishop of the church at
Jerusalem, which was the original source of evangelistic work, or else it was place
first because James addressed the twelve tribes scattered abroad, who were the first
to believe in Christ. Bede also refers to the order that the apostle Paul listed in
Galatians 2:9 as James, Peter, and John, saying, “And when James, Cephas, and
John, who seemed to be pillars, perceived the grace that was given unto me, they
gave to me and Barnabas the right hands of fellowship; that we should go unto the
heathen, and they unto the circumcision.”

Alfred Plummer suggests that Jude was placed last because of its relative
insignificance and delay in being accepted into the New Testament Canon. He says
the Syriac Version (A. D. 180) only includes James, 1 Peter, and 1 John, in that
order, while excluding the other four, which were highly disputed until the early
third century. 13

12
Alfred Plummer, The General Epistles of St. James and St. Jude. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: A. C. Armstrong and Son, 1905), ), 7.
13
Alfred Plummer, The General Epistles of St. James and St. Jude. In The Expositor’s Bible. Eds.
William R. Nicoll and Oscar L. Joseph. New York: A. C. Armstrong and Son, 1905), 7-8.

6
 INTRODUCTION TO THE EPISTLE OF JAMES
“Commentators should be expected to justify their work in adding to the vast
number of works already available on the particular book or books
of the New Testament by pleading better reasons than
simply the requirement to contribute to a series.” 14
I. Howard Marshall

This introduction discusses the theological design of this commentary, the purpose
and aim of Study Notes on the Holy Scriptures, the three-fold structure of the book
introduction, hermeneutical principles used to identify the literary structure of the
book, sermon outlines based upon the literary structure of the book, the doctrinal
position of this work on the divine inspiration of the Holy Scriptures, and the
message of the book.

The Theological Design of This Commentary. The character and design of Study
Notes on the Holy Scriptures serves to contribute uniquely to the field of biblical
scholarship in two areas. First, I attempt to develop hermeneutical principles for
the identification of the theological framework of the literary structures of the
books of the Bible. Second, I attempt to use the theological framework of these
literary structures to develop accurate sermon series for these books. Thus, this
commentary takes the form primarily of a theological commentary rather than a
critical/expository or homiletical/devotional one, though it contains elements of all
of them. A critical commentary attempts to understand what the author said to his
original audience through grammatical and historical research. A homiletical or
devotional commentary attempts to explain how a passage of Scripture applies to
an audience today. However, a theological commentary looks for the enduring
truth within a passage that was as true for the original audience as it is today. Thus,
a theological commentary bridges the gap of the ages past so that a book of the
Bible can become applicable today.

The Purpose and Aim of Study Notes on the Holy Scriptures. The purpose of
Study Notes on the Holy Scriptures is to aid preachers and teachers of the Word of
God in following a clear preaching/teaching plan through a book of the Holy
Scriptures with the aim of delivering the intended message that the author set out
to deliver to his readers. These study notes serve as an aid to guide their hearers
through the books of the Holy Bible in a systematic manner that allows the
preacher to join sermons into a clearly defined unity and reach the overall
objective of delivering a clear message to his congregation rather than a series of
fragmented sermons.

14
I. Howard Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. J. A.
Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T. & T. Clark International,
1999), xi.

7
While developing a systematic structure, which I call a theological framework, for
the books of the Holy Bible, I began to observe the efforts of pastors and preachers
as they struggled to identify the various themes of the biblical texts during the
course of expository preaching, and topical preaching as well. While cheering
them on from the pew, I was often disappointed that the main themes of the
biblical text were often amiss. In other words, the topical and expository
preaching/teaching series was disjointed so that the speaker was not taking his
hearers alone a clearly-defined spiritual journey with an obvious destination.
Topical preaching allows much freedom in delivering an inspired biblical message;
however, it faces the temptation of proof-texting a message that conforms to one’s
church creed. Expository preaching offers stricter guidelines, but they are not easy
to follow because of fragmentation. While the expository preacher is compelled to
deliver a text-driven sermon week after week in order to transform the
congregation into the image of Christ, his efforts of crafting a sermon around the
central message of his text is considered one of the most difficult parts of the
pulpit ministry. 15 Without some type of systematic approach that identifies the
literary structure, the expository preacher easily becomes lost while developing
sermon series and preaching through a book of the Bible, causing the sermons to
be disjointed because individual messages fail to support and develop the primary
theological movement of the book. Without a clear, homiletical focus from the
preacher, the congregation struggles to understand the importance of the sermon
series; and thus, it fails to embrace the book’s overarching message. The goal of
the expository preacher is to take his congregation on a spiritual journey through a
book of the Bible, a journey with a clear destination that is continually echoed
throughout a series of connected messages, a necessary journey if the preacher
intends to transform the congregation into the image of the Lord Jesus Christ week
by week, sermon by sermon. With this need in mind, an individual sermon text

15
This challenge has not gone without notice. For example, Jerry Vines says, “[S]tating the main
subject of a Scripture passage may be the most difficult area of sermon preparation. Broadus said, ‘To
state one’s central idea as the heart of the sermon is not always easy, especially in textual and
expository preaching.’ To do the necessary word study, to gather the needed background data, and to
study the contextual considerations is not difficult. But to pull together in one succinct statement the
essence of a paragraph of Scripture can be a most rigorous assignment.” See Jerry Vines and Jim
Shaddix, Power in the Pulpit (Chicago, Illinois: Moody Press, 1999), 129. A fuller citation of John
Broadus reveals the challenge of every pastor who struggles to identify the central idea of a text among
a number of important ideas. Broadus goes on to say, “To state one’s central idea as the heart of the
sermon is not always easy, especially in textual and expository preaching. But the achievement is worth
the effort. Even when a text presents several ideas, all of which should be incorporated into the sermon,
it is desirable to find for them some bond of unity, some primary idea that will serve as focus, or axis,
or orbit. One may fix attention on one of the ideas as subject and consider the others in relation to it.”
See John A. Broadus, On the Preparation and Delivery of Sermons, 4th ed., rev. Vernon L. Stanfield
(1870; revision, New York: Harper & Row, 1979), 38. John Jowett says, “I have a conviction that no
sermon is ready for preaching, not ready for writing out, until we can express its theme in a short,
pregnant sentence as clear as a crystal. I find the getting of that sentence is the hardest, the most
exacting, and the most fruitful labour in my study. . . . Let the preacher bind himself to the pursuit of
clear conceptions, and let him aid his pursuit by demanding that every sermon he preaches shall express
its theme and purpose in a sentence as lucid as his powers can command.” See John Henry Jowett, The
Preacher, His Life and Word: Yale Lectures (New York: Hodder and Stoughton, 1912), 133-134.

8
must hinge upon the bigger picture surrounding its context, a picture that
encompasses the literary structure and thematic scheme of the entire book of the
Holy Scripture, including the theme of the major division of the Bible in which the
book has been divinely placed, with everything centered upon the primary,
Christocentric framework of the Holy Scriptures themselves. In order to
accomplish this task, the preacher must have a systematic method specifically
designed for one of the most difficult tasks of the pulpit ministry. Study Notes on
the Holy Scriptures is designed to offer a systematic method of biblical exegesis.

In summary, the purpose of this commentary is to provide the biblical scholar with
a commentary that relieves the tension between systematic theology and biblical
theology. In other words, because the Holy Scriptures delivers a theological
message in a systematic order, he can rely upon the central messages of each book
to frame his systematic theology rather than his church creed. In addition, those
who interpret the Bible without any systematic framework to keep them within
bounds are compelled to interpret the Scriptures in a systematic manner. In
addition, the purpose of this commentary is to provide the central ideas for the
preacher/teacher to relieve him/her of the difficult task of finding them so that they
can take their congregation/class along a clearly defined journey. Finally, the
purpose of this commentary is to bridge the gap for the lay person between what
the author said and what the Scriptures mean to him/her today.

The Three-Fold Structure of the Book Introduction. In order to identify the

central message of each book as a three-tiered statement, the book introduction in
this Bible commentary addresses three major aspects of approaching the biblical
text. These three aspects are entitled (1) the Historical Setting, (2) the Literary
Style (Genre), and (3) the Theological Framework. 16 These three major sections of
the book introduction coincide with the chronological development of historical
and literary criticism. 17 More specifically, the twentieth century offered three

16
Someone may associate these three categories with Hermann Gunkel’s well-known three-fold
approach to form criticism when categorizing the genre found within the book of Psalms: (1) “a
common setting in life,” (2) “thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical
Commentary inserts sections entitled “Form/Structure/Setting” preceding its comments. Although such
similarities were not intentional, but rather coincidental, the author was aware of them and found
encouragement from them when assigning the three-fold scheme of historical setting, literary style, and
theological framework to his introductory material. See Hermann Gunkel, The Psalms: A Form-Critical
Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann (Philadelphia,
Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007).
17
Historical criticism, a term often used to encompass the fields of critical studies called source,
form, and redaction (composition) criticism, has been an important tool in the effort to bridge the gap
between what the ancient author recorded in the biblical text and what the text means to the modern
reader. Dissatisfaction with the weaknesses of existing, critical approaches for each generation of
critical studies has been the driving force behind the “evolution” of modern biblical scholarship. For
example, James Muilenburg’s 1968 address to the Society of Biblical Literature expressed the need for
a new approach to the biblical text that went “beyond form criticism” because “historical criticism had
come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new

9
major approaches to biblical research, generally recognized as source, form, and
redaction (composition) criticism. These three approaches developed as scholars
searched for better ways to understand the meaning of the biblical text and its
application to the modern reader. Over the past three decades, biblical research has
adopted a wide array of approaches collected under the field of study called
literary criticism. 18 In the course of biblical scholarship, particularly in the writing
of commentaries, book introductions have progressively become more complex
through the advancement of critical studies in recent centuries. The book
introduction found in this Bible commentary associates source criticism with the
advancement of research in the book’s historical setting; it associates form
criticism with the advancement of research in a book’s literary style; and it
associates redaction (composition) criticism and literary criticism with the
advancement of research in the theological framework of a book. These three
aspects of introductory material serve my readers as an important foundation for
understanding what the authors of the books of the Holy Scriptures were saying to
their audience under the inspiration of the Holy Spirit, as well as what the
Scriptures say to us today.

Hermeneutical Principles Used to Identify the Literary Structure of the Book.

The hermeneutical principles found within the third section of this introductory
material offer both general principles that apply to a group of books as well as

methodology called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” JBL 88
(1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose
at least in part because of impasses in older ways of explaining Scripture. Just as scholars began to look
for a better way to understand the Scriptures when the various fields of historical criticism appeared to
fragment the biblical text rather than reveal its intended meaning, scholars today are searching for new
ways to identify hermeneutical sections and their respective meanings.” See Paul R. House, “The Rise
and Current Status of Literary Criticism of the Old Testament,” in Beyond Form Criticism: Essays in
Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and Theological Study,
vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New
Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids,
Michigan: Zondervan Publishing House, 1991), 199. In summarizing the historical development of
critical approaches to Mark’s Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency
in one method seems to have given impetus for the birth of the next method.” See Bruce Alan Bain,
“Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel,” PhD diss.,
Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013; available from
http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/
1?accountid=7073; Internet, 4.
18
Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter
and Craig Blomberg concerning the various sub-disciplines that make up today’s literary criticism
expose the reason for such a variety of literary structures found in today’s biblical commentaries and
studies. In other words, these different approaches of literary criticism are the reason behind the many
variations in proposed literary structures of a book found in modern commentaries. See Jeffery A. D.
Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on Methods and Issues, eds.
David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers,
2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to
Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David
Tombs (Sheffield: Sheffield Academic Press, 1995), 77-128; and Craig L. Blomberg, The Historical
Reliability of the Gospels, 2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96.

10
special principles that are specific to a particular book. Using these principles I am
able to identify the literary structure of each book of the Bible so that a thematic
scheme or theological framework, emerges out of its pages. These hermeneutical
principles are new, having not been proposed before in biblical studies. However,
they need to be tested by biblical scholarship.

Sermon Outlines Based upon the Literary Structure of the Book. The book
summaries within the third section of this introductory material include sermon
outlines in the form of exegetical, theological, and homiletical ideas for each
pericope as a guide for those who desire to preach or teach through this book.
These central ideas reflect homiletical research by serving as a summary of the
central ideas of the book’s theological framework. This framework of a book is the
key to bridging the difficult gap between exegesis and homiletics. In other words,
these ideas help the student of God’s Word to take that final step to understand not
only what the ancient author meant to say to his original audience, but to apply the
meaning of the biblical text to a modern audience. The three appendices contain a
collection of these exegetical, theological, and homiletical ideas to serve as an
outline for those preparing sermons and lessons.

The Doctrinal Position of This Work on the Inspiration of the Holy Scriptures.
Study Notes on the Holy Scriptures supports the view of the verbal, plenary, divine
inspiration of the biblical text of the Holy Scriptures, meaning that every word
originally written down by the authors in the sixty-six books of the Holy Canon
was God-breathed when recorded by men; therefore, the Scriptures are inerrant
and infallible and they hold supreme authority over our lives. As such, the Holy
Scriptures are living and powerful in their effects upon the human being. Any view
of the Bible less than this contradicts the testimony of the Holy Scriptures
themselves. For this reason, the Holy Scriptures contain both divine attributes and
human attributes. This statement acknowledges that God inspired the authors to
use the language of their culture and education. Thus, these sixty-six books reflect
the characteristics of their authors as well as the character of God.

The word “verbal” means that God inspired each and every word that the authors
of the Holy Scriptures recorded in their original manuscripts, so that no word can
be added or taken away, as declared by the apostle John (Rev 22:18-19).
Throughout the history of the writing of the Holy Scriptures, the prophets
continually declared, “Thus saith the Lord.” They received word-for-word
prophetic utterances from the Lord. One example of verbal inspiration is when
Jeremiah called Baruch his secretary and asked him to write “all of the words of
the Lord” which were given to him (Jer 36:4). After the king burned this scroll in a
fire, we read, “Then the word of the LORD came to Jeremiah, after that the king
had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah,
saying, Take thee again another roll, and write in it all the former words that were
in the first roll, which Jehoiakim the king of Judah hath burned.” (Jer 36:27-28)
This story tells us that Jeremiah and Baruch recorded the former prophecy of the

11
Lord word for word. As a young Bible student in Seminary, I took numerous
courses on Greek as well as a class called “Textual Criticism” in which we studied
the variant readings of the Greek New Testament. In addition, the Hebrew Old
Testament contains few variant readings as a testimony of the skill of ancient
Jewish scribes in making copies of the Sacred Scriptures through the centuries. In
this seminary class on textual criticism, I accepted the fact that the Greek New
Testament that we have today does contain numerous variant readings, but none of
them affect the doctrines of our faith. Therefore, I came to the conclusion that the
original writings of the authors of the Holy Scriptures wrote down what God
inspired them to write, word for work. In addition, the minor variations in ancient
manuscripts are not significant enough to cause us concern in our Christian
doctrines and practice.

The word “plenary” means that the Holy Scriptures form a complete collection of
books, comprising sixty-six individual works, written by approximately forty
authors over a period of sixteen hundred years. Although the Jews collected
additional writings, such as the Old Testament Apocrypha and the
Pseudepigrapha, and although the early Church collected the New Testament
Apocrypha, only these sixty-six books were accepted into the biblical canon
because of their unique attributes.

The term “divine inspiration” has its definition expressed by the apostle Paul in 2
Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness.” This term is
also defined by the apostle Peter in 2 Peter 1:20-21, “Knowing this first, that no
prophecy of the scripture is of any private interpretation. For the prophecy came
not in old time by the will of man: but holy men of God spake as they were moved
by the Holy Ghost.” In other words, God spoke through His servants throughout
the ages to reveal His divine plan of redemption for mankind. The prophets of the
Old Testament declared that they were speaking the Word of the Lord, as
Zechariah, one of the last prophets, testifies in Zechariah 7:12, “Yea, they made
their hearts as an adamant stone, lest they should hear the law, and the words
which the LORD of hosts hath sent in his spirit by the former prophets: therefore
came a great wrath from the LORD of hosts.” Luke records a similar statement in
the words of Zecharias, the father of John the Baptist, in Luke 1:70, “As he spake
by the mouth of his holy prophets, which have been since the world began.” Jesus
declares the divine inspiration of the Old Testament in Luke 24:44, “And he said
unto them, These are the words which I spake unto you, while I was yet with you,
that all things must be fulfilled, which were written in the law of Moses, and in the
prophets, and in the psalms, concerning me.” The author of the epistle of Hebrews
declares the divine inspiration of both Old and New Testaments, saying, “God,
who at sundry times and in divers manners spake in time past unto the fathers by
the prophets, Hath in these last days spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds.” (Heb 1:1-2) The
apostle Paul declares the divine inspiration of his epistles in Galatians 1:11-12,

12
“But I certify you, brethren, that the gospel which was preached of me is not after
man. For I neither received it of man, neither was I taught it, but by the revelation
of Jesus Christ.” The apostle Paul explains that the teachings of the New
Testament are the Word of God in 1 Thessalonians 2:13, “For this cause also thank
we God without ceasing, because, when ye received the word of God which ye
heard of us, ye received it not as the word of men, but as it is in truth, the word of
God, which effectually worketh also in you that believe.” No other writings of
mankind outside this collection are able to claim this level of divine inspiration.
Although God may have inspired His servants to write other books through the
generations, none of them are able to qualify for this level of divine inspiration.

The word “inerrant” means that the original writings of these sixty-six books are
without error in any way, as the apostle Peter exhorts Jewish believers in 1 Peter
2:2 to receive the “pure, spiritual milk” of the Word of God so that they may grow
into spiritual maturity. In this verse he describes the Word of God as “pure” milk
that comes from the mother’s breast. The Greek word ἄδολος means
“unadulterated” (BAGD) or “genuine” (LSJ). Thus, God’s Word is pure in the
sense that it is without error or “inerrant.” Although copyists of the Holy
Scriptures have made errors throughout the centuries in handing down these sacred
books, resulting in variant readings in ancient manuscripts, the original autographs
are inerrant. While textual criticism engages with the variant readings of the
biblical text as it has been copied through the centuries, faith in His Word
acknowledges its divine inspiration and inerrancy. 19

The word “infallible” means that the Holy Scriptures are incapable of having error
because of their divine inspiration. In addition, the Holy Scriptures are the only
writings of mankind that are inerrant and infallible. The Holy Scriptures claim
inerrancy and infallibility in 1 Peter 1:23, “Being born again, not of corruptible
seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”
The apostle Peter tells us that the Holy Scriptures are the incorruptible seed that
God has sown into this fallen world of sin. They are untainted with the corruptible
sin of a fallen human race.

The term “supreme authority” means that the Holy Scriptures have divine
authority over the lives of men to determine their eternal destinies, whether they
accept and obey them or reject them. When a servant of God stands up to preach or
teach the Word of God, he or she must be convinced of the supreme authority of
His Word and its power to transform lives. The servant of God should take these

19
I remember my introduction to biblical textual criticism in a class dedicated to this subject
during my seminary training. In this class, I struggled to reconcile the fact that the ancient manuscripts
of the books of the Bible have many variant readings. This meant that the English version I read
reflected some of these variant readings. I finally understood that the original autograph written by
these authors, none of which are known to exist, did contain the infallible Word of God. I was able to
rest my faith again, as I did at the time of my salvation, in God’s Word through a leap of faith in the
divine inspiration of the Holy Scriptures.

13
opportunities to declare God’s Word as a divine appointment with the full
authority of Heaven standing behind him. Otherwise, this person stands up and
speaks words of hearsay and naysay, concluding with “and this is what I say.”
However, those moved by the authority and power of God’s Word open and close
with, “Thus saith the Lord!” The authority of God’s Word becomes the believer’s
mandate from Heaven, convinced that it must be put forth on all occasions in life.
If we were caught up to heaven to stand before the throne of Almighty God, and if
He were to speak to us with the same voice that created the heavens and the earth,
we would be convinced of the power of His Word. We would be ready to adhere to
their authority in our lives. The truth is that He has spoken to us with the same
words that created the heavens and the earth through the records of holy men of
God. Although we were not at these events when He spoke to these authors of the
Bible, the Holy Scriptures contain His words, and these powerful words hold
supreme authority in our lives.

In light of these divine attributes, the Holy Scriptures claim to be living in their
ability to transform the human being. The description of the Word of God as
“living” refers to its eternal, divine nature, as the apostle Peter says in 1 Peter 1:23,
“Being born again, not of corruptible seed, but of incorruptible, by the word of
God, which liveth and abideth for ever.” Peter describes the Word of God as
incorruptible seed that lives and continues throughout eternity. These written
words of the sixty-six books of the Holy Scriptures were first spoken before
written, as we read in 2 Peter 1:21, “For the prophecy came not in old time by the
will of man: but holy men of God spake as they were moved by the Holy Ghost.”
Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words
that I speak unto you, they are spirit, and they are life.” (John 6:63) We see this
clearly illustrated in Revelation 5:1f as the Lamb that was slain from the
foundation of the world opens the book with the seven seals. The Lamb never
reads words from the pages of this book; rather, the prophetic words of Almighty
God go forth as each seal is opened to put into motion the Great Tribulation
Period. This tells us that the words of this book of seven seals are living and
powerful in producing what God spoke. In like manner, the sixty-six books of the
Holy Scriptures have this same life and power as the heavenly book of seven seals.
Our natural minds may view these words as something written on pages, but in
Hebrews 4:12 the apostle Paul tells us that they are much more than written words,
for they are living and powerful. Man is a living spirit that dwells in a physical
body and has a soul (his mind, will, emotions). Thus, the Holy Scriptures give
eternal life to those who embrace the Scriptures, transforming man’s eternal spirit
into god-likeness. The eternal life inherent in God’s Word brings a believer into
communion with God. Thus, Jesus says that His words are “spirit and life” (John
6:63). It gives spiritual, eternal life (ζωή) to those who hear it and receive it. An
angel of the Lord spoke to the early apostles and said, “Go, stand and speak in the
temple to the people all the words of this life.” (Acts 5:20) The angel of the Lord
was referring to the Words of eternal life for mankind during this earthly life.

14
I remember those formative years as a young man in Seminary as I left the pursuit
of a career and gave all of my strength to the study of God’s Word. One day during
my personal devotional, I opened the Holy Scriptures to the book of Isaiah. As I
began to read these words written about 2,700 years ago, they became living as if
God were speaking to me. I understood each word, and my inner man was
overwhelmed with its message. I pushed back from my desk and asked myself
what just happened. I had experienced the living and power of God’s Word for the
first time. In the midst of those years of rigorous academic studies in the Holy
Scriptures, the Lord parted the veil of my mortality that clouded my dull
perception of His Holy Word and allowed me to briefly gain a glimpse of the
living power of His Word. While that brief and fleeting moment allowed me to
understand and feel how the reading of God’s Word energizes my inner man, I
have to read it by faith as long as I am clothed with mortality, knowing that it is
doing a great work inside my spirit.

During those years as a seminary student, I prayed a prayer of consecration to the

Lord to obey His Word. As a result of committing myself to obey whatever I read
in His Holy Word, the Lord then began to give me understanding of everything
that I read. Because of this prayer, I was baptized with the Holy Spirit with the
evidence of speaking in other tongues, and my life took on a deeper level of
experiences with the Lord and His Holy Word.

Not only are the Holy Scriptures living in their divine attributes, they also hold the
power to transform the human being, as we have read in Hebrews 4:12, “quick and
powerful.” The apostle Paul writes to the church in Rome, saying, “For I am not
ashamed of the gospel of Christ: for it is the power of God unto salvation to every
one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) Psalm 29
discusses the power of God’s voice to shake His creation, as we read in Psalms
29:4, “The voice of the LORD is powerful; the voice of the LORD is full of
majesty.” This same power resides in the Holy Scriptures. The supreme authority
of God’s Word is witnessed in the demonstration of its power through the
preaching of the Gospel of Jesus Christ. The Word of God has authority over all of
the affairs of mankind. For example, the preaching of the Word of God has the
power to damn souls in hell who resist the Gospel as well as save souls who accept
it, as the apostle Paul says in 2 Corinthians 2:15-16, “For we are unto God a sweet
savour of Christ, in them that are saved, and in them that perish: To the one we are
the savour of death unto death; and to the other the savour of life unto life. And
who is sufficient for these things?” I have seen its power to damn souls in hell. As
a career missionary to Uganda, I remember when Omar Gaddafi, the leader of
Libya, was invited as a chief guest to the presidential inauguration of Yoweri
Kaguta Museveni at Kololo Airstrip in Kampala Uganda in 2001. I saw him arrive
in magnificent pomp with his entourage of assistants surrounding him. It was an
eerie feeling to be so close to this evil person, who was a powerful dictator in his
nation. He returned to Kampala in 2006 to dedicate a newly constructed Islamic
mosque in Kampala, Uganda. During his dedication, he humiliated the large

15
Christian population in Uganda by declaring that the Holy Scriptures were false.
These comments were met with much response from Uganda’s Christian
community when a leader publicly attacks the Church of the Lord Jesus Christ and
God’s Word. However, this attack was not left unattended by praying Christians
and by God. In 2011 Omar Gaddafi fled his home in the capital of Libya under a
military coup, only to be found hiding in a road culvert. His opponents drug him
out of his hole and publicly humiliated him before executing him on site. Photos of
this humiliation and execution were placed into newspapers and on social media
around the world. This man’s public humiliation of the Bible was soon met with
his public humiliation and execution and eternal damnation in hell. Thus, the Word
of God has the authority to damn souls in hell.

I have also seen the power of the preaching of the Gospel to heal bodies and save
souls. I had the opportunity to organize an evangelistic crusade for Benny Hinn
Ministries in 2007. We had worked for months to prepare the city of Kampala,
Uganda for this great event. The evening of the opening of the crusade saw Nelson
Mandela Stadium full of souls, over one hundred thousand people in attendance
from all over the nation and surrounding countries. We assembled a mass choir of
four and a half thousand members, praising and worshipping the Lord. We had
constructed a tunnel leading up to the stage platform so that Benny Hinn could
emerge on the platform without distracting the time of worship and healing. As the
nation’s worship to the Lord reached its peak, Benny Hinn suddenly was on stage
joining the nation in this time of magnificent worship. After a while, he asked for
those with testimonies of healing to make their way forward to the platform. Many
were healed during this time of worship. He then preaching on the Cross of Jesus
Christ and its atonement. During the altar call, I saw what must have been ten
thousand people flood the altar for salvation and rededication of their lives to the
Lord. This happened both nights of the crusade. Henry Hinn, the brother of Benny
Hinn, told me that he had preached this sermon on other occasions, but never with
the power and anointing as in this crusade. The hungry souls of the Ugandan
people simply drew out this anointing to preach the Gospel. The Word of God has
the power to confirm the preaching of the Gospel with miracles and signs and
wonders and save a lost and dying world.

The Gospel of Jesus Christ knows no national or political boundaries. We see this
in the life of Arthur Blessitt, who has carried a wooden cross into every nation
upon earth through a divine mandate from the Lord. I remember when he and his
son Joshua visited my television station in 2005. During their television interview,
he told about taking the cross into North Korea, of propping it up in the ancient
city of Babylon and preaching the Gospel, of ascending the high mountains
between Pakistan and India to reach these nations without an official visa. His
divine mandate to take the cross to the nations was his visa to enter every country
on earth. The Word of God had the authority to execute the Great Commission
that Jesus declared in Matthew 28:19-20, “Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

16
Teaching them to observe all things whatsoever I have commanded you: and, lo, I
am with you alway, even unto the end of the world. Amen.” The Word of God has
the power to open doors and enter into the nations of the world.

This divine mandate can consume our souls as fire. I have seen this mandate
consume the soul of the great evangelist Reinhart Bonnke. In 2012 I was invited
by leading pastors to receive Reinhard Bonnke into the VIP lounge at Entebbe
Airport, Uganda. They had invited him back into the nation of Uganda after the
mayor of the town of Jinja had shut down his crusade in 1990. As we sat in the
lounge waiting for the arrival of his luggage, one young pastor asked him about his
crusades. After being silent for so long, he opened his mouth and a consuming
passion for souls poured forth. I attended his pastor’s conference a few days later
and witnessed this same consuming fire coming forth when he spoke. The Word of
God has the power to consume us with the power of the Holy Spirit.

I remember being invited to preach to one of the largest congregations in Uganda.

As the choir was finishing its worship song, I ascended the steps to the pulpit with
the Holy Scriptures in my hand. As I arrived at the pulpit with the worship choir
behind me, I lifted my hand to heaven and felt the power of God come into my
body. I asked the choir to continue worshipping as the Spirit of God touched me.
We remained in worship for the next forty-five minutes. After a while, I looked
down at the congregation and those on the front rows were on the floor
worshipping the Lord. The Word of God has the authority to call down heaven
upon earth.

Thus, a student of the Word of God must believe in its divine authority and power
over the affairs of mankind. T. L. Osborn tells the story of his evangelistic crusade
in Thailand, a nation where very few converts had been made by Christian
missionaries after years of work. He preached the first night with no results.
Returning back to the hotel, he began to pray and question the Lord on why his
preaching was having no effect upon the people. The Lord spoke to him and told
him that he was preaching about Jesus, but he was going to have to go preach
Jesus. In other words, T. L. Osborn was going to have to preach boldly with an
expectation of signs and wonders, praying for miracles in faith. He returned the
next evening and preached with all of his faith in the power of the Gospel, praying
for the sick, demonstrating the Gospel of Jesus Christ in power and signs and
wonders. Many people responded and gave the lives to Jesus Christ, and churches
began to grow at this point in Thailand. 20 Herein lies the authority and power of
God’s Word to change the lives of men.

The testimony of God’s Word, the message of redemption for mankind, has been
tested and proven over time. The integrity of the Holy Scriptures, God’s Holy and

20
T. L. Osborn, Good News Today (Osborn Ministries International, Tulsa, Oklahoma), on Trinity
Broadcasting Network (Santa Ana, California), television program, 1990-91.

17
Inspired Word, has stood against every imaginable force of Satan and Hell over the
last few thousand years and has survived victoriously. Its power to transform the
human spirit from the inside out has proven to be true in millions of lives
throughout the ages. The scarlet thread of redemption through Christ Jesus is
woven into the very fabric of its pages from the opening verses in Genesis until its
closing benediction of hope in the book of Revelation. Satan could not stop the
birth of the Messiah despite his endless attempts during the early ages of mankind.
With its message of hope and redemption planted within his soul, a single man
called Abraham brought forth an entire nation of people that would serve God.
Through the power of God’s Word, King David led his nation to become the
greatest on earth. The failure of this people called Israel and its utter destruction by
Babylon centuries later could not weaken the power of God’s Word in coming to
pass; for in 1948 Israel was reborn, over two thousand years later, in preparation
for the Second Coming of the Lord Jesus Christ. The Crucifixion of the Messiah,
Jesus Christ our Savior, and His burial in a sealed tomb guarded with soldiers
could not prevent His victorious Resurrection. Ten great persecutions against the
early Church during the first three centuries could not stop the progress of the
Gospel. One thousand years of the Dark Ages with its Latin pages chained to the
pulpits away from the understanding of its common hearers did not make void its
divine truths. One verse from the epistle of Romans planted in the hearts of just a
few men shook the world by the reformations in Germany and England in the
sixteenth centuries. The onslaught of human reason and rationalistic criticism in
the eighteenth century, which ignored the divine inspiration of the Scriptures and
haunts seminaries today, cannot stop the power of the Gospel from spreading into
every nation on earth by these same servants.

The Message of the Epistle of James. Based upon the view of the verbal, plenary
inspiration of the Holy Scriptures, each volume of this Bible commentary begins
with introductory material that develops the central ideas of each book. These
introductions present the central message in a three-tiered framework, which is
expressed as the primary or foundational theme of the book, its secondary or
structural theme, and its third, imperative theme. This framework reveals the
literary structure of the book by following a theme-based approach.

The Three-Fold Thematic Scheme of the Epistle of James. The primary theme of
the Catholic Epistles is the perseverance in the faith for the New Testament
believer. Each of these epistles addresses one aspect of this journey as their
secondary theme, so that collectively, they deliver the complete exhortation of the
Church to enable perseverance. The secondary theme of the epistle of James offers
the testimony of the role of the Holy Spirit in providing the new birth of the
believer as one means of perseverance amidst hardships and persecutions. The
other Church epistles address the role of God the Father and Jesus Christ in the
believer’s perseverance. The third, imperative theme of James is the exhortation to
patiently walk in love in the midst of trials. This exhortation establishes the
believer’s lifestyle. The other Church Epistles establish the believer’s heart and

18
mind, so that collectively, the believer is established in his three-fold make-up:
spirit, soul, and body.

The Importance of the Message of the Epistle of James in Church History. Donald
Guthrie tells us that, with the exception of 1 Peter and 1 John, the Catholic Epistles
played a minor role in shaping the thought of the early Church during the first few
centuries, and were not fully embraced until the fourth century, when the New
Testament canon was closed. 21 These Epistles are often overshadowed by the
Gospels and Pauline Epistles in their relative importance to the Christian faith.
This appears to be the case today as well as in in the ancient Church. Because their
underlying message is one of perseverance, we can understand why the other New
Testament writings appear more glorious, as they emphasize the revelations of our
glorious Saviour and of sacred Church doctrine. However, the necessity to
persevere is part and parcel to our eternal glorification, as is clearly brought out
within the Catholic Epistles. This means that their message is an equally important
part of our spiritual journey into eternal glory with our Heavenly Father.

The central message of the epistle of James declares that in order to persevere
against persecutions from without the Church, James explains that the new birth
allows the believer to overcome by walking in obedience towards God and love
towards mankind. Unfortunately, many preachers say that this epistle claims God
is the author of or allows the hardships addressed by James. Yet, the Holy Spirit
inspired James to point out explicitly that the believer’s temptations and hardships
are not God-ordained because God is a good God so that He is not the author of
evil (Jas 1:13-18).

21
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 722.

19
 HISTORICAL SETTING
“In-depth study of the historical setting is indispensable for sound exegesis.” 22
(William Warren)

Each book of the Holy Scriptures is cloaked within a unique historical setting. An
examination of this setting is useful in the interpretation of the book because it
provides the historical context of a passage of Scripture under examination.
However, it helps when reading book introductions to understand that the
discussions concerning historical setting for the books of the Bible have evolved
through the centuries from simple to complex as biblical research has progressed.

Source critical studies that emerged during the late nineteenth and early twentieth
centuries were concerned in its early stages with investigating the sources used by
the Gospel writers because of their numerous parallel passages. This interest
spread to other relevant books of the Bible as well, such as the Pentateuch. These
studies necessitated a re-evaluation of the various aspects of the historical setting
of the books of the Bible. Source criticism required biblical scholarship to give
greater attention to the book’s title, historical background, authorship, date and
place of writing, and recipients when searching for the original sources of various
passages within the book. Interest in source criticism stimulated more extensive
book introductions in commentaries, which became characteristic of this period of
biblical research as scholars debated their various views concerning the historical
setting. Prior to this era, the book introductions to biblical commentaries were
generally brief because they simply reflected the traditions handed down from the
Church fathers. Therefore, source criticism has made positive contributions to
biblical scholarship despite its widespread use by liberal theologians who argued
against the divine inspiration of the Holy Scriptures. Its positive effects are seen as
conservative scholars are able to use these various aspects of a book’s historical
setting to defend the integrity of the Scriptures.

The discussion of the historical setting of the epistle of James supports the early
Church tradition that James the brother of the Lord Jesus Christ wrote his epistle to
the early Jewish converts from Jerusalem around A.D. 44-48 because of the
numerous trials that they were facing. As evidence to support this claim, this
section on the historical setting addresses the issues of (I) The Cultural and
Historical Background, (II) The Authorship and Canonicity, (III) The Date and
Place of Writing, and (IV) The Recipients.

I. The Cultural and Historical Background

22
William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in
Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds.
Bruce Corley, Steve W. Lemke, and Grant Lovejoy (Nashville, TN: Broadman & Holman Publishers,
2002), 323.

20
 “It is difficult to read any text without making some assumptions about the
situation for which it was written, when and where the author lived, and how to
relate references in the text to the ‘real world.’ But just as a color sample
placed against one background can appear as if it changes color when
placed against a different background, the assumptions readers bring
to what they read can make a big difference in how they
understand the meaning of the text. Thus, it is important
to continually check our assumptions about the
historical background of the biblical books.” 23
(Karen Jobes)

Donald Guthrie and others tells us that because the Catholic Epistles lack a
specific address and tend to be impersonal, it is more difficult to reconstruct their
historical background. 24 Yet, there is some information that can be gathered
regarding each of the situations for these authors of the New Testament. For
example, it is generally agreed that the epistle of James is addressed to those
Jewish converts who lived outside of Palestine, dispersed across the Roman
Empire, many of whom came to Jerusalem on their pilgrimage to celebrate
Pentecost with their brethren in the Holy City. Perhaps Bishop James was already
communicating these pastoral instructions to the local Jews scattered about Judea.
In fact, David Friedman suggests that the epistle of James is “a collection of
highlights from the sermons of the chief rabbi of Jerusalem’s Messianic Jewish
community.” 25 We would have to acknowledge that Bishop James delivered
messages to the congregation in Jerusalem, and that these messages were
sometimes written down in preparation for such deliveries. 26 In fact, he would
have sent this epistle to the leaders of their synagogues to be read to their
congregations just as he read his messages to those Jewish believers in Judea (Jas
2:1-4). These “synagogues” of the Diaspora had teachers (Jas 3:1) as well as elders
(Jas 5:14), so they were organized in a manner to receive this epistle from James,
which must have been written in multiple copies in an effort to deliver it to as
many Jewish believers as possible. Perhaps Bishop James wrote to the Diaspora
and sent out this epistle much like he did as recorded in Acts 15:1-29. Because the

23
Karen H. Jobes, 1, 2, & 3 John, in The Zondervan Exegetical Commentary on the New
Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 23, Logos.
24
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 722.
25
David Friedman and B. D. Friedman, A Messianic Commentary: Yeshua’s Brother & Chief
Rabbi of the Messianic Jewish Community: James the Just, Ya’akov Hatzaddik, Presents Applications
of Torah, ed. Baruch Rubin (Clarksville, MD: Lederer Books: A Division of Messianic Jewish
Publishers, 2012), 1, Logos.
26
In light of this historical context, Dale Allison describes the epistle of James as “a sort of
sampler, being someone’s collection of what he wants Jews to know about Christians. It is designed to
be Jewish; it is designed to look traditional.” See Dale C. Allison Jr., A Critical and Exegetical
Commentary on The Epistle of James, in International Critical Commentary on the Holy Scriptures of
the Old and New Testaments, eds. G. I. Davies and C. M. Tuckett (New York; London; New Delhi;
Sydney: Bloomsbury, 2013), 48, Logos.

21
apostle of the Lamb endorsed this first letter written by Bishop James at the time
of the first Jerusalem council, the epistle to the Diaspora received the same
apostolic endorsement, qualifying it for inclusion into the New Testament canon.

Conservative, biblical scholarship proposes that the epistle of James was written
during an early period in Church history, perhaps the mid-40’s, in which the
Christian Jews still worshipped in the Temple in Jerusalem, and the Jews of the
Diaspora still worshipped in their local synagogues. It was written prior to the
large inclusion of Gentile believers into the churches that took place under the
missionary work of the apostle Paul beginning in the late 40’s. In other words,
there was not yet a clearly drawn line between Christianity and Judaism when the
epistle of James was written. Peter Davids believes that there are clear references
to a merchant culture and an agricultural community addressed within the epistle
of James. 27 We know that many of these rural, Jewish believers were simple
farmers, poor and humble (Jas 2:5; 5:4). Some were travelling merchants (4:13-
17), and others wealthy businessmen (Jas 1:10; 5:1-6). There were quarrels that
erupted among themselves (Jas 3:9, 13-16; 4:1-6, 11; 5:9), and in their synagogues
(Jas 2:2). In such an environment, Bishop James felt compelled to condemn the
injustice and pride of the rich men who were oppressing the poor.

The epistle of James also reflects a time in early Church history that was
characterized by a growing resistance against Roman oppression. John Lange
describes the civil unrest among the Jews against Roman rule. He says that seeds
of the Jewish revolution against Rome were being germinated at this time. 28
However, such political unrest is not reflected within this epistle. As a leading
bishop, James was not intent upon challenging the issues concerning oppressive,
Roman rule in his epistle. In fact, Ralph Martin believes that James was opposed to
such civil unrest by promoting “tolerance and restraint.” 29

II. The Authorship and Canonicity

“Addressing the question of authorship of a biblical book is important for two
reasons: (1) it helps us to gain as clear an idea as possible of the background
of the writer and of the audience to which the book was written; and
(2) it helps us to establish a basis for the book’s
authority as Scripture.” 30

27
Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, in New International
Greek Testament Commentary, eds. I Howard Marshall and W. Ward Gasque (Grand Rapids, MI;
Cambridge, U.K.: William B. Eerdmans Publishing Co.; The Paternoster Press, 1982), 29–31, Logos.
28
John Peter Lange and J. J. van Oosterzee, The Epistle General of James, in A Commentary on
the Holy Scriptures, eds. John Peter Lange (Bellingham, WA: Logos Bible Software, 2008), 25–26,
Logos.
29
Ralph P. Martin, James, vol. 48, in Word Biblical Commentary, eds. David A. Hubbard, Glenn
W. Barker, John D. W. Watts, and Ralph P. Martin (Dallas: Word, Incorporated, 1988), lxviii, Logos.
30
Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed.
Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 24, Logos.

22
 (Buist Fanning)

In discussing the evidence for the authorship of the books of the New Testament,
one must also deal with the issue of canonicity, since apostolic authority was one
of the primary conditions for a book to be accepted into the biblical canon of the
early Church. This section evaluates three phases in the development of the
canonicity of the twenty-seven books of the New Testament: apostolic authority,
Church orthodoxy, and catholicity. The first phase of canonization is called
apostolic authority and is characterized by the use of the New Testament writings
of the apostles by the earliest Church fathers in the defense of the Christian faith
(1st and 2nd centuries). The second phase of canonization is called Church
orthodoxy and is characterized by the recognition of the apostolic writings into
their distinctive groups (Gospels, Pauline Epistles, Catholic Epistles), as well as
their use among the churches as the rules of the Christian faith (late 2nd century
through 3rd century). The third phase of canonization is characterized by the
distribution and general acceptance of the books of the New Testament by the
catholic Church at large, seen most distinctly in the lists of canonical books made
during the early Church councils (4th century).

A. Apostolic Authority. Scholars generally agree that the New Testament canon
went through several phrases of development in early Church history prior to its
solidification in the fourth century. F. B. Westcott says the earliest phase is
considered the apostolic age in which “the writings of the Apostles were regarded
from the first as invested with singular authority, as the true expression, if not the
original source, of Christian doctrine and Christian practice.” He says the
“elements of the Catholic faith” were established during this period in Church
history. 31 At this time, the early Christian Greek apologists defended the catholic
faith during the rise of the heresies of the second century using the writings that
carried the weight of apostolic authority. The Church established its rules of
conduct upon the books that were either written by the apostles themselves, such
as Matthew, John, Peter, and Paul, or directly sanctioned by them, such as Mark
and Luke, the assistances of Peter and Paul, respectively, as well as the epistles of
James and Jude, the brothers of the Lord Jesus Christ, who were endorsed by the

31
The Muratorian Canon (c. A.D. 200) alludes to the criteria of apostolic authority for the New
Testament writings, saying, “The Pastor, moreover, did Hermas write very recently in our times in the
city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it
also ought to be read; but it cannot be made public in the Church to the people, nor placed among the
prophets, as their number is complete, nor among the apostles to the end of time.” (Fragments of Caius
3.3) (ANF 5) See Brooke Foss Westcott, A General Survey of the History of the Canon of the New
Testament (London: Macmillan and Co., 1875), 21. Corey Keating says, “In the first two centuries,
‘apostolic authority’ was the important factor in deciding to keep or reject a particular writing.” See
Corey Keating, “The Criteria Used for Developing the New Testament Canon in the First Four
Centuries of the Christian Church,” Research Paper, Fuller Theological Seminary, 2000 [on-line];
accessed 15 April 2012; available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/
Criteria%20for%20Development%20of%20the%20NT%20Canon%20in%20First%20Four%20Centuri
es.pdf; Internet, 2.

23
apostles because of their key leadership roles in the early Church. Thus, apostolic
authority was the primary element in selecting the canonical books of the New
Testament.

Five of the General Epistles (James, 2 Peter, 2, 3 John, and Jude) were slow in
being received into the New Testament canon by the early Church for several
reasons. 32 (1) Slow Circulation. One of the reasons for their delayed acceptance
was slow circulation. James MacKnight says this slow circulation does not mean
that they were viewed as forgeries by the early Church fathers; rather, it shows that
slow circulation of these epistles had not allowed them to be as quickly judged and
proven authentic. 33 The New Testament Church was extremely careful before
accepting any book as canonical, and did in fact identify certain writings as
forgeries. (2) Brevity. Another reason the epistles of James, 2 Peter, 2 John, 3 John,
and Jude were not quickly recognized by the early Church was the brevity of these
letters. This brevity gave them less attention during public readings, since they
were not immediately recognized as circulatory letters. This circumstance accounts
for both their slow circulation and for them being omitted from some of the earliest
translations of the Christian Scriptures and canons. Because of their slower
circulation and brevity, they were much less referred to by the earliest Church
fathers, making it more difficult to establish their genuineness. F. B. Westcott
responds to this fact by saying, “As a general rule, quotations have a value
positively, but not negatively: they may shew that a writing was received as
authoritative, but it cannot fairly be argued from this fact alone that another which
is not quoted was unknown or rejected as apocryphal.” 34 Despite their slow
circulation and brevity, the Church’s acceptance of apostolic authorship of these
five epistles won them favor by the time the canon was officially closed in the
fourth century.

The book of James is sometimes called the first Catholic epistle in the New
Testament, meaning that it is the first epistle of this collective group of Epistles
that was addressed to believers in general. In other words, James was not written to
just an individual, or to a particular church, as in the Pauline epistles, but to a
larger group of believers scattered throughout various communities of churches in
the Roman Empire. The reason for its general audience will become apparent we
discuss the person who wrote this epistle and his office as bishop over the church
in Jerusalem.

32
Eusebius says, “Among the disputed writings, which are nevertheless recognized by many, are
extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are
called the second and third of John, whether they belong to the evangelist or to another person of the
same name.” (Ecclesiastical History 3.25.3)
33
James MacKnight, A New Literal Translation from the Original Greek, of All the Apostolic
Epistles, vol. iv (Edinburgh: John Ritchie, 1809), 5-6.
34
B. F. Westcott, A General Survey of the History of the Canon of the New Testament (London:
Macmillian and Company, Ltd., 1896), 11.

24
The English name “James” is derived from the Latin “Jacobus,” coming from the
Greek ‘Іάκωβος, which is a transliteration of the Hebrew name “Jacob” (‫) ַיﬠֲקֹ ב‬.
Although James identifies himself as the author of his epistle, we do not have the
specific identity of this individual within the Epistle, but must rely upon Church
history. There were at least four men by the name of James in the New Testament:
(1) James the father of Judas (Luke 6:16), (2) James the apostle, the son of
Alphaeus (Luke 6:15), (3) James, the apostle, son of Zebedee and brother to John
the apostle, who was martyred in A.D. 44 (see Acts 12:1-2), and (4) James the
brother of the Lord (Matt 13:55). Noting that the name “James” is spelled entirely
different from its original Greek name “Jacob,” Scot McKnight explains how the
“early Latin Jacobus . . . was softened in later Latin to Jacomus and then Old
French Gemmes/Jaimes”; 35 thus, the earliest English translators adopted the name
34F

“James” rather than “Jacob” (John Wycliff, 1380; William Tyndale, 1525-26,
Myles Coverdale, 1535, The Douay Version 1582, Authorized Version, 1611). A
discussion of each of these individuals gives us an indication of which one most
likely wrote the epistle of James.

1. James the father of Judas. The first individual, being the father of Judas,
one of the Twelve, is obscure and never mentioned anywhere else. Therefore,
scholars do not consider this individual as the author of James.

2. James the apostle, Son of Alphaeus. The second individual was an apostle
of Jesus Christ by the name of James, the son of Alpheus, who never attained
a prominent position of leadership in the church at Jerusalem, although he was
one of the Twelve. As an apostle, James the Lesser, as he was also called by
the early Church, was sent out to preach the Gospel, but is never mentioned
outside of the four Gospels. His name is not found in the book of Acts nor the
New Testament Epistle.

However, many scholars use particular Scriptures to argue that James the Less
was the same as James the Lord’s brother, and therefore, the author of this
Epistle. We have some references to James the Lesser, who was one of the
Twelve, mentioned in Matthew 27:55-56, Mark 15:40, and Luke 24:10. In
these verses his mother is called Mary and his brother called Joses, just like
Jesus’ mother and brothers. Thus, it appears as if James, the brother of the
Lord, mentioned in Matthew 13:55, and James the apostle mentioned in
Matthew 27:56 are the same individuals. In addition, John 19:25 tells us that
the mother of James the Lesser is said to also be the wife of Cleophas, which
may be another name for Alpheus. By comparing these verses, many scholars,

35
Scot McKnight, The Letter of James, in The New International Commentary on the New
Testament, ed. Gordon D. Fee (Grand Rapids, Michigan; Cambridge, U.K.: William B. Eerdmans
Publishing Company, 2011), 14, Logos. This is confirmed by Douglas Moo, who says, “The English
name comes from the Latin Jacomus via old French Gemmes.” See Douglas J. Moo, The Letter of
James, second edition, in The Pillar New Testament Commentary, ed. D. A. Carson (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 2001), 9, Logos."

25
 including Jerome 36 and Augustine, 37 credit this Epistle to James, the son of
Alphaeus with the belief he was a cousin of Jesus, and loosely called the
Lord’s brother by the early Church fathers. They base their arguments upon
the assumption that Mary had no other children but Jesus, and Mary, her sister
and the wife of Cleophas, had children by the names of James and Jude, who
were actually cousins to Jesus, rather than his biological brothers. However,
others argue against this view by saying that these are two distinct individuals
in Scripture, since these names were relatively common in those days.

3. James, the Apostle, Son of Zebedee and Brother to John the Apostle.
James, the son of Zebedee and brother to John was an apostle who was
mentioned in the Gospels a number of times. However, because he was
martyred around A.D. 44 by King Herod II (Acts 12:1-2) scholars generally
believe that he was never in a position to write such an epistle to the Jewish
Church of the Diaspora. However, John Gill says the Syriac version (A.D.
160) credits it with this particular James in its preface to this work by saying,
“the three epistles of the three apostles, before whose eyes our Lord
transfigured himself, that is, James, and Peter, and John.” 38 Also, an ancient
fourth century Latin manuscript called Codex Corbeiensis ascribes the author
to James, the son of Zebedee, but there is little ground to support this ancient
subscription. 39

4. James the Brother of the Lord. The most widely held view among scholars
is to accept the ancient Church tradition held by Origen, 40 Epiphanius, 41 and

36
Jerome writes, “James, who is called the brother of the Lord, surnamed the Just, the son of
Joseph by another wife, as some think, but, as appears to me, the son of Mary sister of the mother of
our Lord of whom John makes mention in his book, after our Lord’s passion at once ordained by the
apostles bishop of Jerusalem, wrote a single epistle, which is reckoned among the seven Catholic
Epistles . . .” (Lives of Illustrious Men 2) (NPNF 2.3)
37
Augustine writes, “And, by the same use of the word, those called in the Gospel the Lord’s
brothers are certainly not children of the Virgin Mary, but all the blood relations of the Lord.” (Reply to
Faustus the Manichaean 22.35) (NPNF 1.4)
38
John Gill, An Exposition of the New Testament, vol. 3 (Philadelphia, Pennsylvania: William W.
Woodward, 1811), 500.
39
William Barclay, The Letters of James and Peter, third edition, in The New Daily Study Bible
(Louisville, Kentucky: Westminster John Knox Press, c1958, 2003), 10.
40
Andrew Rutherfurd says, “Origen († 253 A.D.), in commenting on Matthew 10:17, says: ‘But,
proceeding on the tradition that is recorded in the Gospel according to Peter or in the Book of James,
they say that there are certain brothers of Jesus, the sons of Joseph by a former wife, who lived with
him before Mary.’” (Andrew Rutherfurd, “Introduction to the Gospel of Peter,” in The Ante-Nicene
Fathers, vol. 9, ed. Allan Menzies (New York: Charles Scribner’s Sons, 1906), 3.
41
Epiphanius writes, “. . . in the twenty-seven books of the Old Testament, which are counted as
twenty-two—and in the four holy gospels, the holy apostle’s fourteen Epistles, the General Epistles of
James, Peter, John and Jude and the Acts of the Apostles before their time together with their Acts
during it, the Revelation of John . . .” (The Panarion of Epiphanius of Salamis, Heresy 76: Against
Anomoeans) (PG 42.559-562) See Frank Williams, trans., The Panarion of Epiphanius of Salamis,

26
 other early Church fathers, which attributes the authorship of this epistle to
James the biological brother of the Lord. Scholars who take this view argue
that the family of Jesus was always listed separately in the Scriptures from the
disciples of Jesus (see John 2:12), and thus, we cannot associate James, the
Lord’s brother, with any of the apostles or disciples mentioned in the Gospels
who followed Him. Jerome mentions this tradition by telling us that some
thought this James was the half-brother of the Lord, but he himself believed it
was James, the son of Alphaeus.

“James, who is called the brother of the Lord, surnamed the Just, the son
of Joseph by another wife, as some think, but, as appears to me, the son of
Mary sister of the mother of our Lord of whom John makes mention in
his book, after our Lord's passion at once ordained by the apostles bishop
of Jerusalem, wrote a single epistle, which is reckoned among the seven
Catholic Epistles and even this is claimed by some to have been published
by some one else under his name, and gradually, as time went on, to have
gained authority.” (Lives of Illustrious Men 2) (NPNF 2.3)

It is generally accepted that the author of James is the same one mentioned in
the first Council in Jerusalem, who presided over this historic event that
decided the Gentile converts did not have to submit to the Jewish legal system
(Acts 15:1-29). This James is also generally believed to be the one mentioned
in Galatians 1:19, where the apostle Paul describes his visit to Jerusalem.
Alfred Plummer notes the fact that this Epistle was a disputed book testifies
that it lacked apostolic authority, leading us to James the Lord’s brother, who
was not of the Twelve. 42 In other words, if this Epistle were authored by
James, the brother of John or by James, the son of Alphaeus, who were both
apostles, then the early Church would not have disputed over its authority and
canonicity.

5. Oblias. John Calvin mentions a fifth option that was also held by an ancient
tradition that the author of the Epistle of James was one of the seventy
disciples, who was also called Oblias. However, Calvin did not accept this
view, saying, “The ancients are nearly unanimous in thinking that he [James]
was one of the disciples named Oblias and a relative of Christ, who was set
over the Church at Jerusalem . . . But that one of the disciples was mentioned
as one of the three pillars, and thus exalted above the other Apostles, does not
seem to me probable.” (Introduction to James) 43 Arthur McGiffert says, “the

Books II and III. De Fide, second revised edition, in Nag Hammadi and Manchaean Studies, vol. 79,
eds. Johannes van Oort and Einar Thomassen (Leiden; Boston: Brill, 2013), 536.
42
Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s Bible, ed.
W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 19.
43
John Calvin, Commentaries of the Catholic Epistles, trans. John Owen (Edinburgh: The Calvin
Translation Society, 1855), 277.

27
 name [Oblias] is given to James by Epiphanius, 44 by Dionysius the
Areopagite, and others.” 45 We find this name mentioned by the Church
historian Eusebius.

“Because of his exceeding great justice he was called the Just, and Oblias,
which signifies in Greek, ‘Bulwark of the people’ and ‘Justice’, in
accordance with what the prophets declare concerning him.”
(Ecclesiastical History 2.23.7) (NPNF 2.1)

Internal and external testimonies support the traditional view that James, the
brother of the Lord, authored this New Testament epistle.

1. Internal Evidence. Internal evidence favors the tradition that the author of
the epistle of James was the brother of the Lord.

a) The Author Identifies His Name as James. In the opening salutation,

the author identifies himself as James, saying, “James, a servant of God
and of the Lord Jesus Christ, to the twelve tribes which are scattered
abroad, greeting.” (Jas 1:1)

b) The Author Declines to Call Himself an Apostle of Jesus Christ. The

apostles Paul and Peter open their epistles as apostles of the Lord Jesus
Christ. The author of the epistle of James does not use this title, nor does
Jude, his brother. The fact that he does not identify himself as an apostle
supports the tradition that the author was not one of the Twelve, but rather
James, the brother of the Lord, and brother of Jude, who authored this
Epistle.

c) There are Similarities between the Vocabulary in the Epistle of

James and His Letter in Acts 15:13-21. Some scholars suggest that the
vocabulary in the epistle of James and the letter in Acts 15:13-21 contain
significant similarities, suggesting that they were written by the same

44
Epiphanius writes, “His [Joseph’s] firstborn was James, whose surname was Oblias, or ‘wall,’
and who was also surnamed ‘The Just’ who was a nazirite, or ‘holy man.’ He was the first to receive the
episcopal throne, the first to whom the Lord entrusted his throne on earth.” (The Panarion of
Ephiphanius of Salamis, Heresy 78: Against Antidicomarians) See Frank Williams, trans., The
Panarion of Epiphanius of Salamis, Books II and III. De Fide, second revised edition, in Nag Hammadi
and Manchaean Studies, vol. 79, eds. Johannes van Oort and Einar Thomassen (Leiden; Boston: Brill,
2013), 612.
45
Arthur Cushman McGiffert, A Select Library of Nicene and Post-Nicene Fathers of the
Christian Church, Second Series, vol. 1: Eusebius Pamphilus: Church History, Life of Constantine,
Oration in Praise of Constantine, eds. Henry Wace and Philip Schaff (New York: The Christian
Literature Company, 1905), 125.

28
 individual. Barry Smith 46 and Guthrie 47 give us the following list of
comparisons:

i) Both letters use the same Greek word for “Greeting” (χαίρειν).
This word is only used as an introductory greeting two times, in
James 1:1 and in Act 23:26 in the letter that Lysias sent to Felix.

ii) Acts 15:16-17 is a quote from Amos 9:11-12, in which the phrase
“upon whom my name is called” is used. We find a similar phrase
used in James 2:7, “by the which ye are called.”

iii) Acts 15:13 uses the phrase, “Men and brethren, hearken unto
me,” which is similar to the phrase used in James 2:5, “Hearken, my
beloved brethren.”

iv) Both letters use the uncommon Greek word ἐπισκέπτομαι, which
means, “to go see, relieve” (Strong) used eleven times in the New
Testament (see Acts 15:14, Jas 1:27).

v) Both letters use the Greek word ἐπιστρέφω, which means “to
revert” (Strong) used thirty-six times in the New Testament (see Acts
15:19, Jas 5:19, 20).

vi) Both letters use the phrase, “to keep yourselves from”
(διατηροῦντες ἑαυτοὺς) (Acts 15:29) and “keep yourself” (ἑαυτὸν
τηρεῖν) (Jas 1:27).

vii) Both letters use the word “beloved” (ἀγαπητός) (see Acts 15:25,
James 1:16, 19; 2:5)

viii) Both use the word “brethren” (see Acts 15:23 “twice,” James
1:2, 16, 19; 2:1, 5, 14; 3;1, 10, 12; 4:11; 5:7, 9, 10, 12, 19).

ix) Both refer to the name of the Lord (see Acts 15:17, Jas 2:7).

Guthrie notes that these similarities are remarkable in that they occur
within so short a passage, particularly when we understand that there is
the possibility that Luke may not have given the word-for-word quote

46
Barry D. Smith, The General Letters: The Epistle of James (2009) [on-line]; accessed 2
September 2010; available from http://www.abu.nb.ca/courses/ntintro/Jas.htm;Internet.
47
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 728-729.

29
 when recording his letter in Acts. 48 The fact that Bishop James wrote a
letter to the Gentile believers supports the view that he had the more
authority and endorsement of the apostles of the Lamb to write the epistle
of James than any other individual named James in the New Testament.

d) There is an Emphasis upon Religious Piety in the Epistle, as is

Characteristic of Other References to James, Bishop of Jerusalem. The
messages in the epistle of James regarding religious practice and ethical
conduct harmonizes with the character of James, bishop of Jerusalem, as
seen in Acts 15:13-21; 21:17-25, Galatians 2:12, and with the description
of James that is given by Eusebius (Ecclesiastical History 2.23.1-25). The
message of this Epistle also harmonizes with what we know of the Jewish
Dispersion from other sources of ancient history. For example, in the
years leading up to the fall of Jerusalem, Palestine was corrupted with
rich landowners and evil leaders who exploited the poor, a situation that
ceased to exist after the city was destroyed by the Romans in A.D. 70.

e) The Authoritative Tone of the Epistle of James Matches that of

James the Bishop of Jerusalem. The authoritative tone of the Epistle
matches that of James the Bishop of Jerusalem. This Epistle contains up
to fifty-four imperatives, which give it a tone of authority, and would be
more expressive of the voice of a bishop, such as James, the Lord’s
brother.

Thus, we can agree with Alfred Plummer who says that the overall character
of the epistle of James harmonizes with the character of James the bishop of
Jerusalem, and with the circumstances surrounding his ministry. 49 We will
now see that the early Church fathers understood James, the Lord’s brother, to
be the bishop of the church in Jerusalem.

It is easy to see how canonicity is a testimony to apostolic authorship when we

understand that the debates of the early Church fathers to accept the general
epistles of 2 Peter, 2 and 3 John, and Jude was simply a debate about their
authorship. Apostolic authorship meant that the works were authentic, and thus,
authoritative. It was the writing’s apostolic authority that granted its inclusion into
the New Testament canon. Therefore, canonicity was based upon apostolic
authority, and this apostolic authority was based upon the authenticity of the
writing, and its authenticity was based upon the fact that it was a genuine work of
one of the apostles or one who was serving directly under that apostolic authority.

48
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 728-729.
49
Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s Bible, ed.
W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 22.

30
B. Church Orthodoxy to Support the Authorship of Bishop James. The second
phase in the development of the New Testament canon placed emphasis upon
Church orthodoxy, or the rule of faith for the catholic Church. F. B. Westcott says,
“To make use of a book as authoritative, to assume that it is apostolic, to quote it
as inspired, without preface or comment, is not to hazard a new or independent
opinion, but to follow an unquestioned judgment.” 50 The early Church fathers cited
these apostolic writings as divinely inspired by God, equal in authority to the Old
Testament Scriptures. They understood that these particular books embodied the
doctrines that helped them express the Church’s Creed, or generally accepted rule
of faith. As F. B. Westcott notes, with a single voice the Church fathers of this
period rose up from the western to the eastern borders of Christendom and became
heralds of the same, unified Truth. 51 This phase is best represented in the writings
of the early Church fathers by the collection of the apostolic writings into the
distinctive groups of the Gospels, the Pauline epistles, and the Catholic epistles,
and their distribution among the churches as the rules of the Christian faith (late
2nd century through 3rd century). These collected works of the apostles were cited
by the church fathers as they expounded upon the Christian faith and established
Church orthodoxy. We will look at three aspects of the development of Church
Orthodoxy: (1) the Patristic Support of Authenticity, Authority, and Orthodoxy,
(2) Manuscript Evidence, and (3) Early Versions.

1. Patristic Support of Authenticity, Authority, and Orthodoxy. Although the

epistle of James has perhaps the weakest support of authorship and canonicity
among the early Church of any New Testament writing, it still supports the
ancient tradition that James, the brother of the Lord, was the author of the
New Testament epistle that bears his name. Its slow acceptance by the Church
at large can be credited to its limited circulation, its non-theological content
and the fact that it may have been viewed as lacking apostolic authority
because it was not written by one of the Twelve.

As cited above, the early Church fathers made direct statements declaring the
authorship as James the brother of the Lord. In addition, they made direct
quotes, strong allusions and weak allusions to the epistle of James. Direct
quotes are word for word citations from this book, strong allusions are
apparent paraphrases, and weak allusions are words or phrases that appear to
come from this book. However, the epistle of James is not well testified by the
earliest Church fathers as the Pauline epistles. Although we have a possible
paraphrasing of James in the Shepherd of Hermas, we have no clear quotes
from this Epistle by Clement of Alexandria (A.D. 150-215), Tertullian (A.D.
160-225), Hippolytus (A.D. 170-236) and Cyprian (d. A.D. 258). However,

50
Brooke Foss Westcott, A General History of the Canon of the New Testament (London:
Macmillan anc Co., 1875), 12.
51
Brooke Foss Westcott, A General History of the Canon of the New Testament (London:
Macmillan anc Co., 1875), 331.

31
 since at least the third century the early Church fathers have unanimously
affirmed that James the Lord’s brother authored this Epistle, although its
canonicity was not confirmed until the fourth century. Therefore, it is among a
group of New Testament writings that did not immediately receive recognition
as canonical by the early Church fathers. 52 As late as the time of Eusebius
(A.D. 260-340) we have record that it was “among the disputed writings”;53
and for this reason few early Church writings make reference to it. Thus, the
epistle of James was used by the Church fathers to establish Church
orthodoxy.

Here are a few of the earliest quotes from the epistle of James: 54

a) Clement of Rome (A.D. 96). Alfred Plummer notes that there are a
number of passages in the epistle of Clement of Rome to the Corinthians
that allude to the epistle of James. 55 For example, his reference to
Abraham being “the friend of God” alludes to James 2:23, saying
“Abraham, styled "the friend," was found faithful, inasmuch as he
rendered obedience to the words of God.” (1 Clement 11) (ANF 1)

The lengthy account of Rahab the harlot would have been inspired by
Hebrews 11:31 and James 2:25.

“On account of her faith and hospitality, Rahab the harlot was saved.
For when spies were sent by Joshua, the son of Nun, to Jericho, the
king of the country ascertained that they were come to spy out their
land, and sent men to seize them, in order that, when taken, they
might be put to death. But the hospitable Rahab receiving them,
concealed them on the roof of her house under some stalks of flax.”
(1 Clement 12) (ANF 1)

52
Eusebius writes, “These things are recorded in regard to James, who is said to be the author of
the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many
of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude,
which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with
the rest, have been read publicly in very many churches.” (Ecclesiastical History 2.23.25) (NPNF 2.1)
53
Eusebius writes, “Among the disputed writings, which are nevertheless recognized by many, are
extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are
called the second and third of John, whether they belong to the evangelist or to another person of the
same name.” (Ecclesiastical History 3.25.3) (NPNF 2.1)
54
There are many other citations available from the early Church fathers that I have not used to
support the traditional views of authorship of the books of the New Testament. Two of the largest
collections of these citations have been compiled by Nathaniel Lardner (1684-1768) in The Works of
Nathaniel Lardner, 10 vols. (London: Joseph Ogle Robinson, 1829, 1838), and by Jacques Paul Migne
(1800-1875) in the footnotes of Patrologia Latina, 221 vols. (Parisiis: Excudebat Migne, 1844-55) and
Patrologia Graecae, 161 vols. (Parisiis: Excudebat Migne, 1857-66).
55
Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s Bible, ed.
W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 20.

32
 b) The Shepherd of Hermas (2nd Century). The epistle of James appears
to have been familiar to the author of The Shepherd of Hermas, as there
appear to be many allusions to it, said by E. C. S. Gibson to be too
numerous to quote. 56 For example, we find a paragraph in the ninth
commandment of this ancient document that sounds similar to James 1:5-
7.

“He says to me, ‘Put away doubting from you and do not hesitate to
ask of the Lord, saying to yourself, “How can I ask of the Lord and
receive from Him, seeing I have sinned so much against Him?” Do
not thus reason with yourself, but with all your heart turn to the Lord
and ask of Him without doubting, and you will know the multitude of
His tender mercies; that He will never leave you, but fulfill the
request of your soul. For He is not like men, who remember evils
done against them; but He Himself remembers not evils, and has
compassion on His own creature, Cleanse, therefore, your heart from
all the vanities of this world, and from the words already mentioned,
and ask of the Lord and you will receive all, and in none of your
requests will you be denied which you make to the Lord without
doubting. But if you doubt in your heart, you will receive none of
your requests. For those who doubt regarding God are double-souled,
and obtain not one of their requests’.” (Commandment Ninth) (ANF
2)

James 1:5-7, “If any of you lack wisdom, let him ask of God,
that giveth to all men liberally, and upbraideth not; and it shall
be given him. But let him ask in faith, nothing wavering. For he
that wavereth is like a wave of the sea driven with the wind and
tossed. For let not that man think that he shall receive any thing
of the Lord.”

The Shepherd of Hermas also alludes to James 4:7 in several places.

“But if evil desire see you armed with the fear of God, and resisting
it, it will flee far from you . . .” (Commandment Twelfth 2) (ANF 2)

“The devil has fear only, but his fear has no strength. Fear him not,
then, and he will flee from you.” (Commandment Twelfth 4) (ANF 2)

“The devil can wrestle against these, overthrow them he cannot. If,
then, ye resist him, he will be conquered, and flee in disgrace from

56
Edgar C. S. Gibson, C. Jerdan, and T. F. Lockyer. James. In The Pulpit Commentary. Eds. H. D.
M. Spence and Joseph Exell. New York; Toronto: Funk & Wagnalls Company, n.d.), xii.

33
 you.” (Commandment Twelfth 5) (ANF 2) See James 4:7, “Submit
yourselves therefore to God. Resist the devil, and he will flee from
you.”

c) Irenaeus (A.D. 130-200). Irenaeus clearly quotes from James 2:23.

“And that man was not justified by these things, but that they were
given as a sign to the people, this fact shows,- that Abraham himself,
without circumcision and without observance of Sabbaths, ‘believed
God, and it was imputed unto him for righteousness; and he was
called the friend of God.’ Then, again, Lot, without circumcision,
was brought out from Sodom, receiving salvation from God.”
(Against Heresies 4.16.2) (ANF 1) See James 2:23, “And the
scripture was fulfilled which saith, Abraham believed God, and it
was imputed unto him for righteousness: and he was called the
Friend of God.”

d) Clement of Alexandria (A.D. 150-215). Nathanial Lardner does not

believe that Clement of Alexandria makes any quotes or allusions to the
epistle of James. 57

e) Tertullian (A.D. 160-225). Tertullian makes the statement that

Abraham was called “a friend of God,” a phrase only found in the epistle
of James.

“For whence was Noah ‘found righteous,’ if in his case the

righteousness of a natural law had not preceded? Whence was
Abraham accounted ‘a friend of God,’ if not on the ground of equity
and righteousness, (in the observance) of a natural law?” (An Answer
to the Jews 2) (ANF 3) See James 2:23, “And the scripture was
fulfilled which saith, Abraham believed God, and it was imputed
unto him for righteousness: and he was called the Friend of God.”

f) Hippolytus (c A.D. 170-A.D. 236). Hippolytus, perhaps the most

important third century theologian of the Roman church, 58 quoted from
James 2:13.

“I long to have compassion, but your lamps are dark by reason of

your hardness of heart. Depart from me. For judgment is without
mercy to him that hath showed no mercy” (Appendix to the Works of

57
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 2 (London: Joseph Ogle Robinson,
1835), 214.
58
“Hippolytus, St.,” in The Oxford Dictionary of the Christian Church, revised, eds. F. L. Cross
and E. A. Livingstone (Oxford: Oxford University Press, 1983), 652.

34
 Hippolytus 47) (ANF 5) See James 2:13, “For he shall have judgment
without mercy, that hath shewed no mercy; and mercy rejoiceth
against judgment.”

g) Origen (A.D. 185-254). Origen refers to the epistle of James on a

number of occasions, making some of the earliest references to it and
quotations from it.

“For if he should declare on the one hand faith, but on the other hand
it is found without works, such is dead, as we read in the epistle
bearing (the name of) James.” (Commentary on John 19.6) (PG
14.569C) (author’s translation) See James 2:17, “Even so faith, if it
hath not works, is dead, being alone.”

“And this is the meaning of the expression, that “men have no excuse
for their sin,” viz., that, from the time the divine word or reason has
begun to show them internally the difference between good and evil,
they ought to avoid and guard against that which is wicked: “For to
him who knoweth to do good, and doeth it not, to him it is sin.” (De
Principiis 1.3.6) (ANF 4) See James 4:17, “Therefore to him that
knoweth to do good, and doeth it not, to him it is sin.”

“And as the body apart from (the) spirit is dead, then also the
conscience (is) joined together with the soul . . .” (Commentary on
Psalm 30.6) (PG 12.1299B) See James 2:26, “For as the body
without the spirit is dead, so faith without works is dead also.”

Origen also cites from the epistle of James in Commentary on Romans 4.1
(Jas 2:21-22) (PG 14.961C) and in Homilies in Leviticus 2.4 (PG
12.418B) (Jas 5:20). M. F. Sadler tells us that Origen cites the epistle of
James by name when quoting James 2:20. 59 John Gill tells us that James
is clearly mentioned by Origen among the canonical books of Scripture
(see Book of Joshua, Homily 7.1) (PG 12.857B). 60 Guthrie refers to the
comments of Douglas Moo, who believes that Origen cites James only
after coming in contact with the Palestinian church. 61

59
M. F. Sadler, James, in The Biblical Illustrator, ed. Joseph S. Exell (New York; Chicago;
Toronto: Fleming H. Revell Company, 1905), viii.
60
John Gill, An Exposition of the New Testament, vol. 3 (Philadelphia, Pennsylvania: William W.
Woodward, 1811), 500.
61
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 723.

35
 h) Dionysius of Alexandria (d. c. A.D. 264). Dionysius the Great, bishop
of Alexandria, may have been familiar with the epistle of James. 62 For
example, Nathanial Lardner says he uses the expression “doer of the
law.” 63

i) Eusebius (A.D. 260-340). Eusebius, the ancient Church historian, in

telling the story of the death of James the Just, as he was called by the
early Church fathers, says that James authored the epistle bearing his
name, and it was one of the seven Catholic Epistles.

“These things are recorded in regard to James, who is said to be the

author of the first of the so-called catholic epistles. But it is to be
observed that it is disputed; at least, not many of the ancients have
mentioned it, as is the case likewise with the epistle that bears the
name of Jude, which is also one of the seven so-called catholic
epistles. Nevertheless we know that these also, with the rest, have
been read publicly in very many churches.” (Ecclesiastical History
2.23.25) (NPNF 2.1)

Eusebius tells us in this passage that the early Church fathers listed the
book of James as one of the disputed writings of the New Testament.
Plummer points out that the phrase “disputed writings” did not mean that
they were universally considered suspicious, but rather, that they were not
yet universally accepted. 64 This explains the reason why Eusebius goes
further to tell us that the epistle of James was not mentioned often by the
early Church fathers, but that it was being read publicly in the churches.

“Among the disputed writings, which are nevertheless recognized by

many, are extant the so-called epistle of James and that of Jude, also
the second epistle of Peter, and those that are called the second and
third of John, whether they belong to the evangelist or to another
person of the same name.” (Ecclesiastical History 3.25.3) (NPNF
2.1)

Eusebius refers to the work of Clement of Alexander, who lists the

“disputed books” of Scripture, called “the other Catholic epistles,” which
probably include the epistle of James in the phrase “Catholic epistles.”

62
James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments. eds. Charles
A. Briggs, Samuel R. Driver, Alfred Plummer and Francis Brown (New York: Charles Scribner’s Sons,
1916), 94, Logos.
63
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 2 (London: Joseph Ogle Robinson,
1829), 690-691.
64
Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s Bible, ed.
W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 15-16.

36
 “To sum up briefly, he [Clement of Alexander] has given in the
Hypotyposes abridged accounts of all canonical Scripture, not
omitting the disputed books, - I refer to Jude and the other Catholic
epistles, and Barnabas and the so-called Apocalypse of Peter.”
(Ecclesiastical History 6.14.1) (NPNF 2.1)

Soon after the time of Eusebius, the epistle of James began to be quoted or
listed as canonical by some of the greatest Church fathers, both the Cyrils,
Gregory Nazianzen, Epiphanius, 65 and others. One factor that may have
contributed to the late acceptance of this Epistle would have been its slow
circulation into the Gentiles churches, since it was addressed to the Jews by a
Jew. Another factor may have been its lack of theological content, being
evaluated as conflicting with Pauline theology. A third factor may have been
its apparent lack of apostolic authority, since James was not among the
Twelve, and thus, would not have been well known to the Gentile churches
outside of Palestine.

j) Athanasius (A.D. 296-373). Athanasius, bishop of Alexandria,

supported the epistle of James as canonical.

“Again it is not tedious to speak of the [books] of the New

Testament. These are, the four Gospels, according to Matthew, Mark,
Luke, and John. Afterwards, the Acts of the Apostles and Epistles
(called Catholic), seven, viz. of James, one; of Peter, two; of John,
three; after these, one of Jude. In addition, there are fourteen Epistles
of Paul, written in this order. The first, to the Romans; then two to
the Corinthians; after these, to the Galatians; next, to the Ephesians;
then to the Philippians; then to the Colossians; after these, two to the
Thessalonians, and that to the Hebrews; and again, two to Timothy;
one to Titus; and lastly, that to Philemon. And besides, the
Revelation of John” (Letters 39.5) (NPNF 2.4)

k) Ephraem Syrus (c. A.D. 306-373). Nathaniel Lardner cites Mill, who
says Ephraem Syrus, the Syrian biblical exegete and ecclesiastical writer,

65
Epiphanius writes, “. . . in the twenty-seven books of the Old Testament, which are counted as
twenty-two—and in the four holy gospels, the holy apostle’s fourteen Epistles, the General Epistles of
James, Peter, John and Jude and the Acts of the Apostles before their time together with their Acts
during it, the Revelation of John . . .” (The Panarion of Epiphanius of Salamis, Heresy 76: Against
Anomoeans) (PG 42.559-562) See Frank Williams, trans., The Panarion of Epiphanius of Salamis,
Books II and III. De Fide, second revised edition, in Nag Hammadi and Manchaean Studies, vol. 79,
eds. Johannes van Oort and Einar Thomassen (Leiden; Boston: Brill, 2013), 536.

37
 makes quotations from the epistles of James, 2 Peter, Jude, and 2 John on
numerous occasions. 66

l) Cyril of Jerusalem (A.D. 315-386). Cyril of Jerusalem places the

Catholic Epistles, including James, of equal authority to the other New
Testament writings.

“Then of the New Testament there are the four Gospels only, for the
rest have false titles and are mischievous. The Manichaeans also
wrote a Gospel according to Thomas, which being tinctured with the
fragrance of the evangelic title corrupts the souls of the simple sort.
Receive also the Acts of the Twelve Apostles; and in addition to
these the seven Catholic Epistles of James, Peter, John, and Jude; and
as a seal upon them all, and the last work of the disciples, the
fourteen Epistles of Paul. But let all the rest be put aside in a
secondary rank. And whatever books are not read in Churches, these
read not even by thyself, as thou hast heard me say. Thus much of
these subjects.” (Catechetical Lectures 4.36) (NPNF 2.7)

m) Gregory of Nazianzen (A.D. 329-389). Gregory of Nazianzen, the

Church theologian, calls James the “brother of God.” After listing the
books of the Old Testament canon, he says:

“And already for me, I have received all those of the New Testament.
First, to the Hebrews Matthew the saint composed what was
according to him the Gospel; second, in Italy Mark the divine; third,
in Achaia Luke the all-wise; and John, thundering the heavenlies,
indeed preached to all common men; after whom the miracles and
deeds of the wise apostles, and Paul the divine herald fourteen
epistles; and catholic seven, of which one is of James the brother of
God, and two are of Peter the head, and of John again the evangelist,
three, and seventh is Jude the Zealot. All are united and accepted; and
if one of them is found outside, it is not placed among the genuine
ones.” (PG 38.845) (author’s translation) 67

He makes a similar statement again:

“Indeed Matthew wrote to the Hebrews (the) miracles of Christ, and

Mark to Italy, Luke to Achaia, and above all, John, a great preacher
who walked in heaven, then the Acts of the wise apostles, and

66
Nathaniel Lardner, The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson,
1829), 311-312.
67
Cited by Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-
100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 582.

38
 fourteen epistles of Paul, and seven catholic epistles, being of James,
one, and two of Peter, and three of John again, and Jude is seven.
You have all. And if there is some (other than) these seven, not (are
they) among the genuine ones.” (Carminum 1) (PG 37.474) (author’s
translation)

n) Jerome (A.D. 342-420). Jerome refers to James as one of the seven

Catholic Epistles, which was a part of the New Testament canon. He tells
us that James, the author of this Epistle, was the Lord’s brother, being
made bishop of Jerusalem by the apostles. He also mentions that there
existed in his day a dispute regarding its authorship.

“James, who is called the brother of the Lord, surnamed the Just, the
son of Joseph by another wife, as some think, but, as appears to me,
the son of Mary sister of the mother of our Lord of whom John
makes mention in his book, after our Lord's passion at once ordained
by the apostles bishop of Jerusalem, wrote a single epistle, which is
reckoned among the seven Catholic Epistles and even this is claimed
by some to have been published by some one else under his name,
and gradually, as time went on, to have gained authority.” (Lives of
Illustrious Men 2) (NPNF 2.3)

Jerome calls the seven catholic epistles “canonical,” saying, “. . . seven

epistles which are called canonical . . . one James, Peter two, John three,
and Jude one . . .” (Prologue to the Seven Canonical Epistles) (PL
29.821-825) (author’s translation)

From these citations, we can conclude that the early Church fathers used the
epistle of James to establish the doctrines of the New Testament Church.

2. Manuscript Evidence. A number of early third and fourth century

manuscripts, such as p23 containing the epistle of James, and p72 (the
Bodmer papyrus) containing the epistles of 1 and 2 Peter and Jude, reveal that
the Catholic Epistles were being circulated as a collected corpus by the early
Church. 68 E. C. S. Gibson says the epistle of James is included in four of the
67F

great Bible manuscripts of the fourth and fifth centuries (Codex Vaticanus
[B], Codex Sinaiticus [‫]א‬, Codex Alexandrinus [A] and Codex Ephraemi
[C]).69 These ancient manuscripts containing the collective body of General
68F

68
The Bodmer Papyrus (p72) contains 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1–25. See Philip
W. Comfort and David P. Barrett, eds., The Text of the Earliest New Testament Greek Manuscripts
(Wheaton, Illinois: Tyndall House Publishers, 1999, 2001).
69
Edgar C. S. Gibson, C. Jerdan, and T. F. Lockyer. James. In The Pulpit Commentary. Eds. H. D.
M. Spence and Joseph Exell. New York; Toronto: Funk & Wagnalls Company, n.d.), i.

39
 Epistles testify to the fact that the Church at large circulated these writings as
a part of its orthodox faith.

3. Early Translations of the New Testament. The earliest translations of

books of the New Testament testify to their canonization. Perhaps as early as
the second century, the New Testament was translated into Old Syriac and Old
Latin. While the disputed epistles of Jude, 2 Peter, 2 John, and 3 John were
found in the Old Latin text, they are absent in the Old Syriac. 70 The Old Latin
versions were later standardized into the Latin Vulgate by Jerome in the fourth
century, which represent the canon as we know it today. The Syrian church
has an unusual history regarding the development and acceptance of the New
Testament Canon. While the Catholic epistles of James, 1 Peter, and 1 John
are found in the old Syriac, the lesser Catholic Epistles of 2 Peter, 2 and 3
John, Jude, and the Apocalypse are omitted from its canon. 71 This canon of
twenty-two New Testament books is reflected in the “Doctrine of Addai”
(A.D. 250-300) in which the clergy of Edessa are instructed to read from the
Law, the Prophets, the Gospels and Acts, and the Pauline Epistles, but not
from the General Epistles. 72 Perhaps this comment was made because the
Syriac versions only accepted three of the seven Catholic Epistles as
canonical. The Old Syriac was soon formalized into the translation known as
the Peshitta. The New Testament was translated in the Coptic languages of
Egypt (Sahidic and Bhoairic) as early as the third century, representing the
entire New Testament canon. The New Testament was soon translated into the
languages of the Armenian (5th c), the Georgian (5th c), and the Ethiopic (6th
c). 73 The Catholic Epistles would not have been translated with the other New
Testament writings unless it was considered a part of the orthodox beliefs of
the Church at large.

C. Catholicity. The third and final phase of New Testament canonicity placed
emphasis upon the aspect of catholicity, or the general acceptance of the canonical

70
A. E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles
A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburgh: T. & T. Clark, 1912), 220-223.
71
Bruce M. Metzger, “Important Early Translations of the Bible,” in Bibliotheca Sacra, vol.
150:597 (Jan 1993) (Dallas, TX: Dallas Theological Seminary): 44, Logos.
72
The Doctrine of Addai, the Apostle, trans. George Phillips (London: Trübner and Co. 1876), 44.
73
The Old Latin Bible manuscripts of the fifth century, Codex Bezae (Gospels, Acts, Catholic
epistles), Codex Claromontanus (Pauline epistles), and Codex Floriacensis (Acts, Catholic epistles,
Revelation) were used prior to Jerome’s Vulgate (beginning A. D. 382), and these Old Latin
manuscripts testify to the canonization of the twenty-seven books of the New Testament at an early
date. See Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen
Wikgren, eds, The Greek New Testament, Third Edition (United Bible Societies, c1966, 1968, 1975),
xxxi-xxxiv.

40
books. 74 F. B. Westcott says, “The extent of the Canon, like the order of the
Sacraments, was settled by common usage, and thus the testimony of Christians
becomes the testimony of the Church.” 75 This phase is best represented in the
period of Church councils of the fourth century as bishops met and agreed upon a
list of canonical books generally accepted by the catholic Church. However,
approved canons were listed by individual Church fathers as early as the second
century. These books exhibited a dynamic impact upon the individual believers
through their characteristic of divine inspiration, transforming them into Christian
maturity, being used frequently by the Church at large. We will look at two
testimonies of catholicity: (1) the Early Church Canons, and (2) Early Church
Councils.

Early Church Canons and Versions. The Muratorian Canon (c. 180) omits the
epistle of James. 76 Alfred Plummer notes that the epistle of James was not
mentioned in the Homilies of Aphrahat or Aphraates (c. A.D. 335). 77

Early Church Councils. Besides having the approval of the Church fathers of
the fourth century, the Council of Laodicea (364), the Council of Hippo near
the end of the fourth century, and the third Council of Carthage (397) later
gave their approval of its importance by ratifying it as a canonical book of the
New Testament, forever solidifying its place in the Scriptures. It was then
officially accepted by the Church until the time of the Reformation, when
scholars such as Erasmus, Luther, Calvin and others, renewed the ancient
questions regarding its weight of authority with the other New Testament
writings. For example, Luther called it “an epistle of straw” to suggest its lack
of theological value. 78 However, he was speaking from a hostile environment
where faith plus works was being emphasized by Catholicism. Therefore,
Luther’s fierce battle with those who taught false doctrine caused him to focus
so strongly on salvation by faith in Christ alone that he underestimated the
value of this small Epistle. Luther’s views were typical of this period of

74
The church historian Eusebius (A.D. 260-340) notes that some of the General Epistles lacked
widespread circulation among the churches, which played a role in their slower acceptance into the
New Testament canon, saying, “These things are recorded in regard to James, who is said to be the
author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least,
not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name
of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also,
with the rest, have been read publicly in very many churches.” (Ecclesiastical History 2.23.25)
75
Brooke Foss Westcott, A General History of the Canon of the New Testament (London:
Macmillan and Co., 1875), 12.
76
See Fragments of Caius 3: Canon Muratorianus 2 (ANF 5).
77
Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s Bible, ed.
W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 22.
78
Alfred Plummer says, “Or, more literally, ‘a right strawy Epistle’-‘eine rechte strohern Epistel . .
. Denn sie doch keine evangelische Art an sich hat.’” See Luther’s Werke, ed. Gustav Pfizer (Frankfurt:
1840), 1412. See Alfred Plummer, The General Epistles of St. James and St. Jude, in The Expositor’s
Bible, ed. W. Robertson Nicoll (New York: A. C. Armstrong and Son, 1905), 24.

41
 Reformation in Church history. However, in the centuries that followed,
general scholarship has placed the epistle of James back on equal footing with
the other New Testament Epistles.

During the fourth century, the Roman emperor Constantine was converted to
Christianity and ordered Eusebius to produce fifty copies of the Scriptures. 79 The
production and distribution of these Bibles, along with the Church synods that
followed, served to confirm the twenty-seven books of the New Testament as
canonical and authoritative. The early Church traditions of authorship and
authenticity became firmly embedded within their canonicity. Therefore, citations
of the New Testament Scriptures and later manuscript evidence after this period of
Church history only serve to repeat traditions that had already become well-known
and established among the churches of the fourth century.

D. James's Biography. We have enough internal evidence from the Scriptures and
external evidence from the early Church fathers to put together a biography of the
life of James.

1. Internal Evidence. The earliest references we have to James, the brother of

Jesus, is found in the Gospels when Jesus went with His family and dwelt in
Capernaum during the early years of His ministry (John 2:12). A few years
later, when Jesus launched into His full public ministry after John the Baptist
was imprisoned, we find a reference to His family when He began to preach in
Nazareth (Matt 13:55, Mark 6:3). A third reference to James in the Gospels
takes place during the course of His public ministry when His family attends
one of His public meetings (Matt 12:46).

We know from John 7:2-5 that James was skeptical of the Lord Jesus until the
Resurrection, since this passage of Scripture tells us that His brothers mocked
Him, and so James could not have been one of the Twelve, nor one of the
Seventy, as some traditions tell us. Also, the fact that Jesus committed His
mother to John the apostle in John 19:27 suggests that none of His brothers
were yet converted at the time of the Crucifixion.

We can suggest that James, the Lord’s brother, was most likely converted at
the time of the resurrection of Jesus Christ (A.D. 30); for the Scriptures tell us
that He appeared to him during the forty days Jesus appeared to His disciples
after the Resurrection, as we read in 1 Corinthians 15:7, “After that, he was
seen of James; then of all the apostles.” An additional testimony to his
conversion comes from Acts 1:14, where his mother, brothers, and himself
were gathered with the disciples in the upper room awaiting the Day of
Pentecost.

79
Brooke Foss Westcott, A General Survey of the History of the Canon of the New Testament,
fourth edition (London: Macmillan and Co., 1875), 422-426.

42
 We do have a brief account of this divine visitation to James mentioned in 1
Corinthians 15:7 in the apocryphal Gospel of Hebrews.

“‘Now the Lord, when he had given the linen cloth unto the servant of the
priest, went unto James and appeared to him (for James had sworn that he
would not eat bread from that hour wherein he had drunk the Lord's cup
until he should see him risen again from among them that sleep)’, and
again after a little, ‘Bring ye, saith the Lord, a table and bread’, and
immediately it is added, ‘He took bread and blessed and brake and gave it
unto James the Just and said unto him: My brother, eat thy bread, for the
Son of Man is risen from among them that sleep’.” 80

Bishop James must have gained recognition in the church in Jerusalem; for we
find the apostle Paul telling the Galatians how he visited Peter and James
when he returned from his three years' sojourn in Damascus to visit Peter (Gal
1:19) (A.D. 37 or 38).

James soon becomes the leader in the church in Jerusalem. When Peter was
imprisoned and freed by an angel, his name was mentioned as being
prominent above the brethren (A.D. 44) in Acts 12:17, “But he, beckoning
unto them with the hand to hold their peace, declared unto them how the Lord
had brought him out of the prison. And he said, Go shew these things unto
James, and to the brethren. And he departed, and went into another place.”

By the time of the Jerusalem convention in Acts 15 (c. A.D. 51), (compare
Gal 2:1, which says fourteen years later, from A.D. 37), James had reached
the position of first overseer in the church at Jerusalem. He was head of the
first Council at Jerusalem (Acts 15:13, 19, Gal 2:9), and it is possible that he
was the one that drew up the letter to the Syrian churches.

Paul mentions James as the leading person in Jerusalem when Peter took
Paul’s rebuke while in Antioch for refusing to eat with Gentile believers (A.D.
52), as we read in Galatians 2:12, “For before that certain came from James,
he did eat with the Gentiles: but when they were come, he withdrew and
separated himself, fearing them which were of the circumcision.”

James was once more head of the Council at Jerusalem when Paul made report
of the labors from his third missionary journey (A.D. 58) in Acts 21:18, “And
the day following Paul went in with us unto James; and all the elders were
present.”

80
The Apocryphal New Testament being the Apocryphal Gospels, Acts, Epistles, and Apocalypses,
trans. Montague Rhodes James (Oxford: The Clarendon Press, 1963), 3-4.

43
The Scriptures also imply that James was married when it says that “the
brethren of the Lord” had wives in 1 Corinthians 9:5, “Have we not power to
lead about a sister, a wife, as well as other apostles, and as the brethren of the
Lord, and Cephas?”

James is also mentioned in the salutation to the epistle of Jude, who is also
considered the brother of Jesus, and of James. We read in Jude 1:1, “Jude, the
servant of Jesus Christ, and brother of James, to them that are sanctified by
God the Father, and preserved in Jesus Christ, and called.”

2. External Evidence. The position as bishop of the church in Jerusalem gave

James, the Lord’s brother, enough prominence in the early Church to receive
the attention of the early Church fathers. He is mentioned a number of times
by these writers, giving some biographical information about his life. In
particular, the comments from Josephus concerning the martyrdom of Bishop
James includes the names of some political and religious leaders in Jerusalem
that place his death around A.D. 62.

a) Flavius Josephus (A.D. 37-100). According to Josephus, the Jewish

historian, this same James became the bishop of Jerusalem, and was later
stoned to death, perhaps around A.D. 62-63.

“when, therefore, Ananus was of this disposition, he thought he had

now a proper opportunity [to exercise his authority]. Festus was now
dead, and Albinus was but upon the road; so he assembled the
sanhedrin of judges, and brought before them the brother of Jesus,
who was called Christ, whose name was James, and some others, [or,
some of his companions]; and when he had formed an accusation
against them as breakers of the law, he delivered them to be stoned.”
(Antiquities 20.9.1, see also Eusebius, Ecclesiastical History 2.23.21-
24) (NPNF 2.1)

b) Clement of Rome (flourished about A.D. 96). In a collection of

pseudo-Clementine literature, Clement of Rome is said to have written an
epistle to James, the brother of the Lord, informing him of the death of
Peter the apostle. In the opening of this epistle, Clement of Rome calls
James the bishop of Jerusalem.

“Clement to James, the lord, and the bishop of bishops, who rules
Jerusalem, the holy church of the Hebrews, and the churches
everywhere excellently rounded by the providence of God, with the
elders and deacons, and the rest of the brethren, peace be always.”
(Epistle of Clement to James 1) (ANF 8)

44
c) Hippolytus (A.D. 170-236). Hippolytus tells us that James the Lord’s
brother became the bishop of the church at Jerusalem.

“1. James the Lord’s brother, bishop of Jerusalem.” (Appendix to the

Works of Hippolytus 49: On the Twelve Apostles Where Each of
Them Preached, and Where He Met His End 1) (ANF 5)

d) Origen (A.D. 185-254). Origen makes a reference to the martyrdom of

James the Just.

“I would like to say to Celsus, who represents the Jew as accepting

somehow John as a Baptist, who baptized Jesus, that the existence of
John the Baptist, baptizing for the remission of sins, is related by one
who lived no great length of time after John and Jesus. For in the
18th book of his Antiquities of the Jews, Josephus bears witness to
John as having been a Baptist, and as promising purification to those
who underwent the rite. Now this writer, although not believing in
Jesus as the Christ, in seeking after the cause of the fall of Jerusalem
and the destruction of the temple, whereas he ought to have said that
the conspiracy against Jesus was the cause of these calamities
befalling the people, since they put to death Christ, who was a
prophet, says nevertheless-being, although against his will, not far
from the truth-that these disasters happened to the Jews as a
punishment for the death of James the Just, who was a brother of
Jesus (called Christ), the Jews having put him to death, although he
was a man most distinguished for his justice. Paul, a genuine disciple
of Jesus, says that he regarded this James as a brother of the Lord,
not so much on account of their relationship by blood, or of their
being brought up together, as because of his virtue and doctrine. If,
then, he says that it was on account of James that the desolation of
Jerusalem was made to overtake the Jews, how should it not be more
in accordance with reason to say that it happened on account (of the
death) of Jesus Christ, of whose divinity so many Churches are
witnesses, composed of those who have been convened from a flood
of sins, and who have joined themselves to the Creator, and who
refer all their actions to His good pleasure.” (Against Celsus 1.47)
(ANF 4)

e) Eusebius (A.D. 260-340). Eusebius confirms the story of Josephus

about James by telling us the same information about him. He also quotes
Clement of Alexandria in saying the James was chosen the first bishop of
Jerusalem.

“Then James, whom the ancients surnamed the Just on account of the
excellence of his virtue, is recorded to have been the first to be made

45
 bishop of the church of Jerusalem. This James was called the brother
of the Lord because he was known as a son of Joseph, and Joseph
was supposed to be the father of Christ, because the Virgin, being
betrothed to him, “was found with child by the Holy Ghost before
they came together,” as the account of the holy Gospels shows. But
Clement in the sixth book of his Hypotyposes writes thus: “For they
say that Peter and James and John after the ascension of our Saviour,
as if also preferred by our Lord, strove not after honor, but chose
James the Just bishop of Jerusalem.” (Ecclesiastical History 2.1.2-3)
(NPNF 2.1)

Eusebius also preserved the narrative of Hegesippus (c. A.D. 110-180),

which gives us the lengthy discussion of James (Ecclesiastical History
2.23.4-18) (NPNF 2.1). Hegesippus describes his pious life, which is
doubted by scholars as an exaggeration.

“The government of the Church passed to James, the brother of the

Lord, together with the Apostles. He was called the ‘Just’ by all from
the time of the Lord even to our own, since many were called James,
but this man was holy from his mother’s womb. He drank no wine
nor strong drink, nor did he eat flesh; no razor passed over his head;
he did not anoint himself with oil, and he did not use the bath. To this
man alone was it permitted to enter the sanctuary, for he did not wear
wool, but linen. He used to enter the Temple alone, and be found
resting on his knees and praying for forgiveness for the people, so
that his knees became as hard as those of a camel because of his
constant bending forward on his knees in worshiping God and
begging for forgiveness for the people. Because of his excessive
righteousness he was called the Just and Oblias, which in Greek is
‘Bulwark of the people’ and ‘Righteousness,’ as the prophets
disclose about him.” (Ecclesiastical History 2.23.4-7) (NPNF 2.1)

Hegesippus tells us that the death of James took place just before
Vespasian besieged the city of Jerusalem:

“So they went up and threw down the just man, and said to each
other, 'Let us stone James the Just.' And they began to stone him, for
he was not killed by the fall; but he turned and knelt down and said, 'I
entreat thee, Lord God our Father, forgive them, for they know not
what they do.' And while they were thus stoning him one of the
priests of the sons of Rechab, the son of the Rechabites, who are
mentioned by Jeremiah the prophet, cried out, saying, 'Cease, what
do ye? The just one prayeth for you.’ And one of them, who was a
fuller, took the club with which he beat out clothes and struck the just
man on the head. And thus he suffered martyrdom. And they buried

46
 him on the spot, by the temple, and his monument still remains by the
temple. He became a true witness, both to Jews and Greeks, that
Jesus is the Christ. And immediately Vespasian besieged them.”
(Ecclesiastical History 2.23.15-18) (NPNF 2.1)

Eusebius comments on the death of James again in his writings:

“For the Jews after the ascension of our Saviour, in addition to their
crime against him, had been devising as many plots as they could
against his apostles. First Stephen was stoned to death by them, and
after him James, the son of Zebedee and the brother of John, was
beheaded, and finally James, the first that had obtained the episcopal
seat in Jerusalem after the ascension of our Saviour, died in the
manner already described.” (Ecclesiastical History 3.5.4-6) (NPNF
2.1)

f) The Apostolic Constitutions (4th Century). The Apostolic

Constitutions, a collection of ecclesiastical law that is believed to have
been compiled during the latter half of the fourth century, states that
James was the first bishop of the church at Jerusalem.

“Now concerning those bishops which have been ordained in our

lifetime, we let you know that they are these:--James the bishop of
Jerusalem, the brother of our Lord; upon whose death the second was
Simeon the son of Cleopas; after whom the third was Judas the son of
James” (Constitutions of the Holy Apostles 7.4.46) (ANF 7)

g) Epiphanius (A.D. 315-403). Epiphanius tells us that James, the Lord’s

brother, was the first bishop of Jerusalem

“But it has the priestly rank because Christ himself is high priest and
the founder of the office of the high priests since James, who was
called the Lord’s brother and who was his apostle, was immediately
made the first bishop. He was Joseph’s son by birth, but was ranked
as the Lord’s brother because of their upbringing together.” (The
Panarion of Epiphanius of Salamis, Heresy 29: Against Nazoraeans
3.8-9). 81

81
Frank Williams, trans., The Panarion of Epiphanius of Salamis, Book I (Sects 1-46) second
revised edition, in Nag Hammadi and Manchaean Studies, vol. 63, eds. Johannes van Oort and Einar
Thomassen (Leiden; Boston: Brill, 2009), 125.

47
 Edgar C. S. Gibson says that Epiphanius “transfers to James the Just the
well-known statement of Polycrates regarding St. John, that he wore the
“πέταλον ἐπὶ τῆς κεφαλῆς.”82

h) St. John Chrysostom (A.D. 347-407). John Chrysostom, in his homily

on Acts 15, tells us that James was bishop over the church in Jerusalem.

“This (James) was bishop, as they say, and therefore he speaks last,
and herein is fulfilled that saying, ‘In the mouth of two or three
witnesses shall every word be established.’ (Deut. xvii. 6; Matt. xviii.
16) . . . No word speaks John here, no word the other Apostles, but
held their peace, for James was invested with the chief rule, and think
it no hardship.” (Homilies on Acts 33) (NPNF 1.11)

i) Jerome (A.D. 342-420). Jerome tells us of the holy manner of James’

life and his of his death as a martyr. He is said to have ruled the church in
Jerusalem for thirty years up to the time of his death.

“He says also many other things, too numerous to mention. Josephus
also in the 20th book of his Antiquities, and Clement in the 7th of his
Outlines mention that on the death of Fetus who reigned over Judea,
Albinus was sent by Nero as his successor. Before he had reached his
province, Ananias the high priest, the youthful son of Ananus of the
priestly class taking advantage of the state of anarchy, assembled a
council and publicly tried to force James to deny that Christ is the
son of God. When he refused Ananius ordered him to be stoned. Cast
down from a pinnacle of the temple, his legs broken, but still half
alive, raising his hands to heaven he said, ‘Lord forgive them for they
know not what they do.’ Then struck on the head by the club of a
fuller such a club as fullers are accustomed to wring out garments
with--he died.” (Lives of Illustrious Men 2) (NPNF 2.3)

III. The Date and Place of Writing

“These two subjects [date and place of writing] cannot be discussed separately.” 83
(Ernest Best)

It is most likely that most of the General Epistles were written during the time
when the early Church experienced its first large-scale persecutions at the hands of
the Roman Emperors Nero (A.D. 54-68) and Domitian (A.D. 81-96). This season
of persecutions occasioned the need to write and encourage these early believers to

82
Edgar C. S. Gibson, C. Jerdan, and T. F. Lockyer. James. In The Pulpit Commentary. Eds. H. D.
M. Spence and Joseph Exell. New York; Toronto: Funk & Wagnalls Company, n.d.), vi.
83
Ernest Best, The First and Second Epistles to the Thessalonians, in Black’s New Testament
Commentary, eds. Henry Chadwick and Morna D. Hooker (London: Continuum, 1986), 7, Logos.

48
hold fast to their faith in Christ, even at the cost of their lives. However, it is
generally agreed by conservative scholars that the epistle of James has an early
date of writing from A.D. 44 to 48, since the Epistle contains no references to the
events found in the book of Acts, in which James presided over the first Jerusalem
council in A.D. 49 (Acts 15:1-35), and when the apostle Paul met with James and
the elders at Jerusalem after his third missionary journey around A.D. 58 (Acts
21:15-26). Thus, it is believed to be one of the earliest books of the New
Testament to be written, with 1 Thessalonians, the earliest of Paul’s epistles
written A.D. 52-56. It is also generally agreed that the Epistle was written from
Palestine, most likely Jerusalem, where James, the bishop of the church in
Jerusalem, served as bishop for many years.

A. The Date of the Writing of the Epistle. For those scholars who accept the
authorship of James the Just, bishop of Jerusalem, a date in the middle of the first
century is acceptable. Josephus tells us that James, the brother of the Lord and
bishop of the church at Jerusalem, was martyred (Antiquities 20.9.1). According to
Hegesippus (c. A.D. 110-180) this event is believed to have taken place around
A.D. 62 (Ecclesiastical History 2.23.1-20) (NPNF 2.1). 84 Thus, the epistle must
precede this date; nor should we date it so early that the Christian faith had no time
to spread across the Jewish Diaspora. It must have been written after the dispersion
of the Jewish believers (Acts 8:1; 11:19) that followed to the death of Stephen
around A.D. 35 (Acts 7:1-8:19). It is unlikely that this epistle would have been
written as early as A.D. 44, when James had evidently taken a leadership role in
the church at Jerusalem. It is most likely that James wrote this epistle while living
in Jerusalem as bishop over the church there. There have been several suggestions
for dating this epistle towards the earlier years of the Church:

1. The Epistle Reflects Early Jewish Congregations. The Jewish nature of

this Epistle characterizes the earlier New Testament congregations. For
example, the use of the term “synagogue” (Jas 2:2) does not fit the later
Gentile congregations.

2. No References to Church Leadership. There is a lack of any references to

Church leadership, such as bishops, elders and deacons. The Epistle only
makes a reference to “teachers.” This suggests that these offices were not well
developed.

3. No Reference to the Fall of Jerusalem in A.D. 70. The lack of any

reference to the fall of Jerusalem in A.D. 70 suggests a date prior to this event.
Although it can be argued that this event did not affect Christians as much as
Jews, it still would weigh as an important event to Jewish believers who spent
their life either worshipping in Jerusalem, or taking pilgrimages there.

84
“St. James, the Lord’s brother,” eds. F. L. Cross, and E. A. Livingstone, The Oxford Dictionary
of the Christian Church, revised (Oxford: Oxford University Press, 1983), 722.

49
 4. No Reference to Jewish-Gentile Controversies. The lack of any reference
to the Gentile controversy over circumcision and other Jewish offences
supports an earlier date, perhaps before the first Jerusalem Council in Acts 15
dated around 50 A.D.

5. Distinct from Pauline Theology. The lack of similarity to Pauline theology

suggests that the Apostle’s epistles were either not yet written, or not well
circulated. Instead, James has a close affinity to the Old Testament Scriptures
and a simplistic theology. Pauline theology does not seem to have been
developed at the time James wrote his epistle. Nevertheless, some scholars
argue that there are many similarities between these writings.

6. The Parousia. The expectancy of the Lord’s return is similar to 1 and 2

Thessalonians, which also suggests an early date of writing.

7. Early Allusions to the Epistle of James. The allusions to James from some
of the earliest Church fathers suggest a first-century writing. For example, we
find allusions to this Epistle in 1 Clement (c. A.D. 96) (ANF 1) and the
Shepherd of Hermas (2nd century) (ANF 7).

Many scholars take the view of an early date prior to 50 A.D. However, it could
have been written towards the later end of James’ life when the Gentile churches
were developing in Asia Minor and Macedonia and Italy, so that a date of A.D. 62
is possible.

B. The Place of Writing. Regarding the place where the epistle of James was
written, it is generally agreed that James, the brother of the Lord, and the first
bishop of the church in Jerusalem, wrote it from Jerusalem, or at least Palestine. E.
H. Plumptre gives us a description of Palestine by using the geographical
descriptions from this Epistle. For example, the hot blasts of wind from the desert
(Jas 1:11), “the brackish springs from the hills of Judea” (Jas 3:11), “the figs,
olives and grape vines” which cover the Judean hills (Jas 3:12), the early and latter
rainy seasons (Jas 5:7) and the storms that arise on the Sea of Galilee or
Mediterranean Sea (Jas 3:4) all point to the land of Palestine. 85 James Ropes
believes the early and latter rains (Jas 5:7) describe the weather conditions of
Palestine. 86

85
E. H. Plumptre, The General Epistle of St. James, with Notes and Introduction, in The
Cambridge Bible for Schools and Colleges, ed. J. J. S. Perowne (Cambridge: The University Press,
1890), 43.
86
James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of St. James, in The
International Critical Commentary on the Holy Scriptures of the Old and New Testaments. eds. Charles
A. Briggs, Samuel R. Driver, Alfred Plummer and Francis Brown (New York: Charles Scribner’s Sons,
1916), 41–42, Logos.

50
 IV. The Recipients
“To ascertain who the intended audience/readers were is perforce
to assign a date and place of writing as well as to have some
idea of the author/composer/editor.”87
(John D. W. Watts)

It is generally agreed that James was writing his epistle to early Jewish converts.
There are a number of passages in the epistle of James which indicate that the
recipients were the entire Jewish community of believers scattered throughout the
Romans Empire. The first verse of the epistle of James describes his readers as
“the twelve tribes which are scattered abroad” (Jas 1:1), which is a Jewish phrase
referring to the Jewish Christians who were scattered throughout the known world
at that time. James, as bishop of the church in Jerusalem, and thus, a pillar in the
early Church, felt compelled to minister to those Jews who lived abroad. We know
that they assembled in a “synagogue” (Jas 2:2). James mentions Abraham as “our
father” in James 2:21, something that the apostle Paul also applied to the Gentile
Church; but in the immediate context of this Epistle, it suggests Jewish readership.
There are a number of references made about the importance of obedience to the
Mosaic Law (Jas 2:8-12; 4:11). The phrase “Lord of Hosts” (Jas 5:4) is very
Hebraic, not appearing in any other New Testament writing, but frequently used in
the Old Testament Hebrew text.

In addition, the author assumes that his readers are familiar with the stories of the
Old Testament, such as the life of Abraham and Rahab (Jas 2:23-25). He quotes
loosely from Genesis 6:5 (see Jas 4:6) and from Proverbs 3:34 (see Jas 4:6). They
would have been familiar with the lives of the Old Testament prophets (Jas 5:10),
the story of Job (Jas 5:11), and of Elijah (Jas 5:17-18). Thus, his readers must have
been Jewish

Some scholars suggest that the epistle of James was directed towards all Jews, both
believers and non-believers because of the opening phrase “the twelve tribes which
are scattered abroad,” and because of its strong Jewish flavor. However, a number
of verses indicate that the recipients were converts to Christianity. For example,
the recipients are called “brethren” and “beloved brethren” throughout the entire
Epistle. We also know that these Jews had accepted Jesus Christ as the Messiah,
since James says, “My brethren, have not the faith of our Lord Jesus Christ, the
Lord of glory, with respect of persons,” (Jas 2:1). Thus, they had placed their faith
in Jesus Christ. In James 5:7-8 James exhorts his readers to be patient for the
Second Coming of Christ, a charge that would have little meaning to those Jews
who had rejected Jesus Christ as the Messiah. While condemning the rich (Jas 1:9-
10; 2:2-4, 6; 5:1-6), Bishop sought to exhort the poor to remain faithful and
patiently await the Second Coming of Jesus Christ (Jas 1:9-10; 2;2-5; 5:7-8).

87
John D. W. Watts, Isaiah 1–33, in Word Biblical Commentary, vol. 24, eds. Bruce M. Metzger,
David A. Hubbard, and Glenn W. Barker (Dallas: Word, Incorporated, 1985), xxix, Logos.

51
Therefore, Bishop James most likely addressed those Jews of the Diaspora who
had embraced Jesus Christ as the Messiah, a community that consisted mostly of
the poor. This epistle would have circulated among the Jews in and around
Jerusalem.

The Pseudo-Clementine writing of Clement of Rome supports this view. He is said

to have written an epistle to James the brother of the Lord informing him of the
death of the apostle Peter. In the first chapter of this epistle, Clement of Rome calls
James “the lord, the bishop of bishops, who rules Jerusalem, the holy church of the
Hebrews.” This verse gives us an indication as to how James’ position as bishop of
Jerusalem empowered him to write the Epistle as a letter of apostolic authority to
all of the Hebrews scattered abroad.

“Clement to James, the lord, and the bishop of bishops, who rules Jerusalem,
the holy church of the Hebrews, and the churches everywhere excellently
rounded by the providence of God, with the elders and deacons, and the rest of
the brethren, peace be always.” (The Epistle of Clement to James 1) (ANF 8)

Regarding the location of these recipients, we know from the opening verse that it
is a general epistle addressed to all Jewish converts scattered abroad in the
Diaspora. To be any more specific is sheer speculation. For example, some have
suggested that James may have addressed those Jewish converts who had been
scattered from Jerusalem during the death of Stephen and the persecution that
followed thereafter. However, neither the Epistle, nor other New Testament
writings, nor early Church history gives us an indication as to a specific
community of believers.

52
 LITERARY STYLE (GENRE)
“The question of genre or type of literature is important because how to
understand a written work is inextricably bound up with figuring
out what kind of literature it is.” 88
(Buist Fanning)

Form critical studies followed on the heels of source criticism in the first half of
the twentieth century in an effort to identify the evolution of the text from its
original form as oral tradition to the stage of canonization. John Hayes and Carl
Halloday describe the four primary aspects of form criticism, which are (1) the
content “what is said,” (2) the form “how it is said,” (3) the life setting “in what
setting or occasion it is said,” and (4) the function “the purpose of what is said.”
They believe these aspects of form criticism allow the books of the Bible to be
classified into their various genres. This also allows the association of these genres
with “sociological realities in the life of ancient Israel and the early church.” 89 In
other words, form criticism reveals biblical genres by studying the book’s content
and form; it reveals the occasion of the book through its life setting; and it reveals
its purpose through its function. This section of the book introduction addresses
these four aspects of form criticism in three sections in the following order:

1. Content and Form – Discussions on the type of genre occasioned by the

author and the characteristics of the book in light of its genre
2. Life Setting – Discussions on the occasion
3. Function – Discussions on the purpose

These three categories follow Hermann Gunkel’s well-known three-fold approach

to form criticism when categorizing the genre found within the book of Psalms: (1)
“literary forms,” (2) “a common setting in life,” and (3) “thoughts and mood.” 90 In
addition, the Word Biblical Commentary takes a similar approach with its
“Form/Structure/Setting” discussions that precede each commentary section. 91

I. The Genre and Characteristics of the Book

“Perhaps the most important issue in interpretation is the issue of genre. If we
misunderstand the genre of a text, the rest of our analysis will be askew.” 92
(Thomas Schreiner)

88
Fanning, Revelation, 31.
89
John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition
(Louisville, Kentucky: Westminster John Knox Press, 1987), 83-84.
90
Gunkel, The Psalms: A Form-Critical Introduction, 10.
91
Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker
(Dallas, Texas: Word Incorporated, 1989-2007).
92
Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids,
Michigan: Baker Academic, c1990, 2011), 11.

53
Within the historical setting of the early Church, the authors of the New Testament
epistles chose to write to various groups of believers using the literary style of the
formal Greco-Roman epistle, which contains a traditional salutation, the body, and
a conclusion. Thus, the New Testament epistles are assigned to the literary genre
called an “epistle.” In the introductory section of literary style, a comparison will
be made of the Pauline epistles, as well as a brief look at the grammar and syntax
of the epistle of James.

A. Comparison of James to the New Testament Epistles. Note some of the

characteristics of the epistle of James.

1. Comparison of Content: The Epistle is More Practical than Doctrinal. As

is characteristic of all of the General Epistles, James is more practical than
doctrinal. He fills this epistle with illustrations and metaphors to explain his
statements. However, we find a number of doctrinal statements that are similar
to the teachings of Christ Jesus.

The lack of theological content and emphasis upon practical application to the
believer’s lifestyle is typical of the Catholic Epistles. This characteristic in
particular contributed to the epistle of James being slow in its acceptance into
New Testament canon literature. For example, the Epistle contains no
discussions to the Atonement, the Resurrection, to the Church sacraments or
Church government, nor any major foundational doctrines of the New
Testament Church. However, its practical teachings rely upon these
theological foundations.

2. Comparison of Content: James Has Much Similarity to Wisdom

Literature. We can also find characteristics of Jewish wisdom literature within
the epistle of James. For example, James makes a number of references to the
importance of wisdom in James 1:5 and James 3:13-17. We also find short
pity sayings in James 1:8, 22; 4:17 that are similar to those found in the book
of Proverbs: James 1:8, “A double minded man is unstable in all his ways.”
James 1:22, “But be ye doers of the word, and not hearers only, deceiving
your own selves.” James 4:17, “Therefore to him that knoweth to do good,
and doeth it not, to him it is sin.”

We find in James 3:13-18 a contrast between good and evil, which is typical
of Proverbs 10-15. James 4:6 is a quotation from Proverbs 3:34. See James
4:6, “But he giveth more grace. Wherefore he saith, God resisteth the proud,
but giveth grace unto the humble.” Proverbs 3:34, “Surely he scorneth the
scorners: but he giveth grace unto the lowly.”

We find similar concepts mentioned in James 1:5 with Proverbs 2:6; James
1:19 with Proverbs 29:20; James 3:18 with Proverbs 11:30; James 4:13-16
with Proverbs 27:1; and James 5:20 with Proverbs 10:12.

54
 James 1:5, “If any of you lack wisdom, let him ask of God, that giveth to
all men liberally, and upbraideth not; and it shall be given him.” See
Proverbs 2:6, “For the LORD giveth wisdom: out of his mouth cometh
knowledge and understanding.”

James 1:19, “Wherefore, my beloved brethren, let every man be swift to

hear, slow to speak, slow to wrath:” See Proverbs 29:20, “Seest thou a
man that is hasty in his words? there is more hope of a fool than of him.”

James 3:18, “And the fruit of righteousness is sown in peace of them that
make peace.” Proverbs 11:30, “The fruit of the righteous is a tree of life;
and he that winneth souls is wise.”

James 4:13-16. See Proverbs 27:1, “Boast not thyself of to morrow; for
thou knowest not what a day may bring forth.”

James 5:20, “Let him know, that he which converteth the sinner from the
error of his way shall save a soul from death, and shall hide a multitude of
sins.” See Proverbs 10:12, “Hatred stirreth up strifes: but love covereth all
sins.”

As a general observation, James makes very concise, practical statements

similar to wisdom literature. In contrast, the Pauline epistles expound upon
doctrinal truths at length.

3. Comparison of Content: James Has Similarities to Other New Testament

Writings. The epistle of James contains more parallels to the Gospels than any
other New Testament epistle.

a) The Epistle of James is Similar to the Sermon on the Mount in

that Both are Filled with Illustrations from Nature. The epistle of
James is similar to the Sermon on the Mount in that both are full of
illustrations from nature. The author uses nature approximately thirty
times in his Epistle to explain his message of faith and works amidst
hardships and persecutions. Divine truths are explained by using
illustrations of waves of the ocean, flowers, the shadow of the sun,
ships at sea, horses, childbirth, etc. James must have been brought up
in an environment that gave him much access to nature. When we
struggle to give an illustration to someone, we draw on our past
experiences to make a point clear. Here, James draws on God's
creation to illustrate divine truths. For example: 1:6 - waves of the
sea, 1:11- rising of sun, 1:15 – childbirth, 1:17 - shadow of the sun,
1:23 - looking in a mirror, 2:1-3 - rich and poor man, 3:3 – a horse,
3:4 – a ship, 3:12 - fig trees, olive trees, 5:3 – a farmer.

55
 b) The Epistle of James is Similar to the Sermon on the Mount and
Other New Testament Passages in its Content. James is similar to
the Sermon on the Mount and other New Testament passages in its
content. We find in James 1:12 a phrase that is similar to the
Beatitudes, saying, “Blessed is the man that endureth temptation”

James 5:12 is similar to Matt. 5:34-37 in that both deal with the
subject of oaths: James 5:12, “But above all things, my brethren,
swear not, neither by heaven, neither by the earth, neither by any
other oath: but let your yea be yea; and your nay, nay; lest ye fall into
condemnation.” See Matthew 5:34-37, “But I say unto you, Swear
not at all; neither by heaven; for it is God's throne: Nor by the earth;
for it is his footstool: neither by Jerusalem; for it is the city of the
great King. Neither shalt thou swear by thy head, because thou canst
not make one hair white or black. But let your communication be,
Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

Other suggested parallel statements may be found in James 2:5 and

Luke 6:20, James 3:10-12 and Matthew 7:16-20, and James 3:18 and
Matthew 5:9. There are enough parallels within the Sermon on the
Mount that Donald Guthrie and William MacDonald make the
following chart of comparisons: 93

Subject James Parallel in Matthew

Adversity 1:2, 12; 5:10 5:10–12
Prayer 1:5; 4:3; 5:13–18 6:6–13; 7:7–12
The Single Eye 1:8; 4:8 6:22, 23
Wealth 1:10, 11; 2:6, 7 6:19–21, 23–34
Wrath 1:19, 20; 4:1 5:22
The Law 1:25; 2:1, 12, 13 5:17–44
Mere Profession 1:26, 27 6:1–18
The Royal Law 2:8 7:12
Mercy 2:13 5:7
Faith and Works 2:14–26 7:15–27
Root and Fruit 3:11, 12 7:16–20
True Wisdom 3:13 7:24
The Peacemaker 3:17, 18 5:9
Judging Others 4:11, 12 7:1–5
Rusted Treasures 5:2 6:19
Oaths 5:12 5:33–37

93
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 729-730; William MacDonald, The Third Epistle of John, in Believer’s Bible Commentary, ed.
Arthur Farstad (Nashville: Thomas Nelson Pub., 1995), 2216, Logos.

56
 4. Comparison of Style: James is Impersonal, Lacking References to
Individuals. Because of its general nature, the Epistle of James lacks any
references to individuals that would help us date this epistle and understand
what occasioned its writing. Thus, it is impersonal, dealing with practical
situations that many of the early, Jewish Christians faced, and not a specific
congregation.

5. Comparison of Style: The Epistle of James is Written in an Authoritative

Style. Of its one hundred and eight verses, the epistle of James contains fifty-
four imperatives, the highest number of any book in the New Testament. 94
This type of delivery to believers would be typical of a person who stood in a
great position of authority over the early Church, such as that of bishop in
Jerusalem.

6. Comparison of Style: James Lacks the Typical Epistolary Opening and

Closing Benediction. The Epistle of James lacks the typical epistolary
opening and closing benediction, as with the other New Testament epistles. In
fact, many scholars describe it more as a sermon than an epistle. For example,
there are at least fifty-four imperatives, and forty-seven occurrences of the
second person pronoun “you,” which shows the author making direct
applications and charges to the hearers.

7. Comparison of Style: James is a Jewish Writing in its Nature. The epistle

of James is considered one of the most Jewish writings of the New Testament
in its style and content, just as the Gospel of Matthew is also strongly Jewish.
Guthrie says its Jewish nature tells us that the author was at home with Jewish
methods of thought and expression. 95

a) Reference to the Jewish Diaspora. The epistle is addressed to the

twelve tribes, which are of the Dispersion (Jas 1:1).

b) Reference to Jewish Synagogues. Their meeting-place is called “your

synagogue” (Jas 2:2).

c) Abraham was Their Father. Abraham is mentioned as “our father”

(Jas 2:21).

94
Douglas J. Moo, The Letter of James, second edition, in The Pillar New Testament Commentary,
ed. D. A. Carson (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2021), 1, Logos.
95
Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press),
1990, 728.

57
 d) The Lord of Hosts. God is given the Hebrew title, “the Lord of
Sabaoth” (Jas 5:4), which is translated into English as “the Lord of
Hosts.”

e) References to the Mosaic Law. There are a number of references to the

Mosaic Law. The perfect law of liberty is to be reverently and loyally
obeyed (Jas 1:25). It is a royal law to which every loyal Jew will be
subject (Jas 2:8-11). It is a law of liberty, to be obeyed because it will
judge us (Jas 2:12). It is not to be spoken against nor judged Jas (4:11).
James also cites portions of the Law, of which his readers are to obey (Jas
2:11).

f) Numerous Old Testament Quotes and Illustrations. The author of

James quotes directly from the Old Testament on five occasions (Jas 1:11
paraphrases Isa 40:6-7; Jas 2:8 from Lev 19:18, Jas 2:11 from Exod
20:13-14 or Deut 5:17-18, Jas 2:23 from Gen 15:6; Jas 4:6 from Prov
3:34 [LXX]). Illustrations of faithfulness and patience and prayer are used
in the Epistle based upon Old Testament characters, in Abraham (Jas
2:21), Rahab (Jas 2:25), Job (Jas 5:11), and Elijah (Jas 5:17, 18).

g) Hebrew Idioms. The Epistle of James makes use of Hebrew idioms.

James 5:17 say, “and he prayed in a prayer”, which is a Hebrew way in
intensifying how Elijah prayed, meaning he prayed fervently.

B. Grammar and Syntax: The Greek is of High Quality. The Greek language
used in the epistle of James is of high quality. Some doubt if this could have been
written by the brother of the Lord, whose native language was Aramaic. However,
many people in the first century were bilingual. In Palestine, it was not uncommon
to know Aramaic, Greek and another language.

II. The Occasion

“Identifying the occasion and purpose for writing any document is usually
important for fully understanding the content and meaning
of the message conveyed.”
(Thomas Lea) 96

What would have occasioned the writing of the epistle of James by the bishop of
Jerusalem? A specific situation that occasioned the writing of the epistle of James
remains unclear. However, one obvious clue as to its occasion lies with the text of
this letter to the church, in that they were facing a multitude of trials (Jas 1:2-4).
The rich were oppressing them (Jas 5:1-6); their religious traditions were marred

96
Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American
Commentary, vol. 34, ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41,
Logos.

58
with lack of genuine faith and trust in God; there appears to be grumbling (Jas 5:9)
and strife (Jas 3:1-4:2) within the congregations. When such reports reached the
church in Jerusalem, Bishop James felt compelled to address these issues.

As bishop of Jerusalem, which was the center of the Jewish nation, James had
many opportunities to hear of what was going on in the churches scattered about
the known world. James served in this capacity in Jerusalem for several decades,
which gave him a strategic position in the body of Christ regarding Jewish
believers, for they made their pilgrimage to this holy city year after year. As the
final voice of approval because he was their pastor, his words probably held
authority over the apostles of Jesus Christ regarding Church doctrine and order.
This is shown in the book of Acts 15, when the elders at Jerusalem took council as
to how to handle certain matters concerning Gentile conversions. This Jerusalem
church, and James himself, received a bird's eye view, and even a strong voice, in
the most current events happening in the church abroad. He heard of their difficult
plight when they were run out of Rome under Claudius (Acts 18:2). He heard how
many Jewish converts were excommunicated from their synagogues across the
Roman Empire. Such trials and persecutions brought emotional, physical, and
economic hardships upon this group of Jewish believers. James knew very well
that all believers had these same types of trials in common, as we read in 1
Corinthians 10:13, “There hath no temptation taken you but such as is common to
man: but God is faithful, who will not suffer you to be tempted above that ye are
able; but will with the temptation also make a way to escape, that ye may be able
to bear it.” 1 Peter 5:9, “Whom resist stedfast in the faith, knowing that the same
afflictions are accomplished in your brethren that are in the world.” In order to
face these trials victoriously, James had to make a distinction between true
religious faith in God, and the traditions followed by religious Jews who still had
not accepted Jesus as the Messiah.

III. The Purpose

“The purpose of the epistles arises naturally out of the occasion.” 97
Donald Guthrie

The purpose of the New Testament Church was to be God’s instrument to reveal
His plan of redemption to mankind through the promises/prophecies of the coming
Messiah. In order to do this, God set the Church apart as a holy people and led
them through the phases of redemption as a demonstration of His grace and love
towards mankind. One phase of this plan of redemption is the believer’s
perseverance in the faith.

The epistle of Hebrews and the General Epistles serve a number of purposes
regarding the perseverance of the believer. These books were written primarily to

97
Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press,
1990), 408.

59
comfort the Church in the midst of trials; thus, it serves a consolatory purpose.
However, the authors chose to frame their consolation within the genre of an
epistle explaining God’s provision for their perseverance; thus, it serves a doctrinal
purpose. Finally, these epistles serve a hortative and practical purpose in exhorting
the Church to apply these doctrinal truths to their daily lives. The Church was set
apart as a holy people through whom God would reveal His divine plan of
redemption for mankind through the promises/prophecies of the Second Coming of
the Messiah.

A. The Consolatory Purpose: To Comfort Believers in the Midst of Trials. The

primary purpose of the General Epistles is consolatory as the author comforts those
believers who are persevering under trials or false teachers. Their acceptance of
Jesus as the Messiah meant persecutions and eventually excommunication from
their own synagogues. Therefore, they needed words of encouragement to hold
fast to their faith in Christ Jesus without abandoning their Jewish background.

The Testimony of Biblical Scholarship. George Stephens says, “As has been
intimated, the primary purpose of 1 Peter was the same as that of the Epistle of
James, to comfort the readers in their sufferings for Christ's sake.” 98

Conclusion: The Purpose Reflects the Theme. The consolatory purpose reflects the
primary theme of the epistle of James, which is the perseverance in the faith
against persecutions from without the Church.

B. The Doctrinal Purpose: To Explain True Religion in Light of the New Birth
by the Holy Spirit. The General Epistles contain some doctrinal teachings
regarding perseverance. The author of this Epistle exhorts his Jewish readers to
embrace the Gospel of Jesus Christ as more than just a new set of Jewish
traditions, to which traditions so many Jews were guilty of embracing with no
heart-transformation. James teaches how genuine religion is expressed by mixing
good works with one’s faith. Since this Epistle has strong similarities to the
Sermon on the Mount, we can compare its purpose to Jesus’ most famous sermon
also, which was to define true righteousness in God’s eyes as something that
proceeds from the heart, and is manifested by good works. James wanted the
Gospel to penetrate down to the heart and motive of every act of good will that
these Jewish believers performed. He wanted them to understand that the true
Jewish faith was not liturgical and traditional acts of worship, and void of practical
fruits of a Christian life (2:14-26), but a lifestyle of faith in God motivated from a
pure heart that involved good deeds towards others, such as orphans and widows,
who could not repay them (1:27). It was this love walk that would prepare these
Jewish converts for the Second Coming of the Messiah (5:7-8).

98
George Barker Stephens, The Theology of the New Testament, in International Theological
Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 294.

60
The Testimony of Biblical Scholarship. Peter Davids says, “Thus the concern of the
work is not simply suffering, but suffering within the context of communal
concern.” 99

Conclusion: The Purpose Reflects the Theme. The doctrinal purpose reflects the
second theme of the epistle of James, which is the new birth by the Holy Spirit
enabling the lifestyle of true religion.

C. The Hortatory/Practical Purpose: To Exhort Believers to a Lifestyle of Joy

and Patience in the Midst of Trials. The epistle of James serves both a hortatory
and a practical purpose.

1. The Hortatory Purpose. The epistle of James is hortatory in that Bishop

James exhorts these Jewish believers to develop patience (Jas 1:2; 5:7) in
order to perseverance in the midst of trials by correcting their faults and
walking in true religion. He attended to the areas where they were weak in the
faith in hopes of converting them from their sins (Jas 5:19-20).

The Testimony of Biblical Scholarship. George Stephens says, “Hence the

burden of James's message is an exhortation to patience and steadfastness. He
urges that the process of testing to which they are subject, if heroically
endured, will result, not in the weakening, but in the strengthening of faith.
The testing process will but confirm them in their steadfast adherence to their
faith and contribute to their completeness in the Christian life (i. 2-4). But if
the sufferings of their present lot are to have this effect, faith must be
preserved unalloyed.” 100 Douglas Moo says, “James’s purpose is clearly not
so much to inform as to chastise, exhort, and encourage.” 101

2. The Practical Purpose. The epistle of James also gives practical

instructions for believers on how to patiently and joyfully serve the Lord with
good works in the midst of trials.

The Testimony of Biblical Scholarship. Dan McCartney says, “James is

interested primarily in practical Christianity.” 102

99
Peter H. Davids, “Theological Perspectives on the Epistle of James,” Journal of Evangelical
Theological Society 23.2 (June 1980): 98.
100
George Barker Stephens, The Theology of the New Testament, in International Theological
Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 277.
101
Douglas J. Moo, The Letter of James, second edition, in The Pillar New Testament
Commentary, ed. D. A. Carson (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,
2001), 1, Logos.
102
Dan G. McCartney, James, in Baker Exegetical Commentary on the New Testament, eds.
Robert W. Yarbrough and Robert H. Stein (Grand Rapids, MI: Baker Academic, 2009), 3, Logos.

61
Conclusion: The Purpose Reflects the Theme. The practical-hortatory purpose
reflects the third theme of the epistle of James, which is perseverance in the midst
of trials by patiently and joyfully walking in true religion.

D. Conclusion of the Three-fold Purpose of the General Epistles. Having

identified three purposes to the General Epistles, it is logical to conclude that there
are three themes embedded within these writings, with each theme supporting a
particular purpose. Therefore, the three-fold thematic schemes of these books will
be discussed next.

62
 THEOLOGICAL FRAMEWORK
“Scholarly excellence requires a proper theological framework.” 103
(Andreas Kösenberger)

Redaction (composition) criticism built its studies upon earlier forms of critical
studies known as source criticism and form criticism to better understand the final
composition of a book. This research asks how or why the literary authors edited
and assembled their material into its final form. As a result, scholars began to
approach the books of the Bible as independent, literary works rather than as a
compilation of fragmented parts gathered from various sources. A study in the
evolution of the writing of commentaries reveals that extensive book outlines did
not find their way into biblical commentaries until this recent era of biblical
studies. Such outlines emerged during the trend of redaction criticism, so that by
the mid-nineteenth century most commentaries offered book outlines in their
introductory material. Earlier commentaries addressed literary structures and
provided outlines, but they were generally simplistic in form because scholarship
lacked the necessary hermeneutical tools developed only recently in biblical
scholarship to provide extensive outlines.

During the last two decades of the twentieth century, biblical scholarship took a
further step, using a number of approaches collectively known as literary criticism.
This approach allowed modern critical studies and commentaries to develop
greater detail of the book’s literary structures in an effort to reveal its theological
framework. This current trend in literary criticism allows greater accuracy in book
outlines. As a result, these outlines become valuable tools in exegesis as well as
homiletics because of the recognition of a book’s theological framework.

Based upon the historical setting and literary style of the epistle of James, an
examination of the thematic scheme and the literary structure with its respective
outline to this book of the Holy Scriptures will reveal its theological framework.
This introductory section will sum up its theological framework with a set of
exegetical-homiletical outlines, which are used to identify smaller units or
pericopae within the epistle of James for preaching and teaching passages of
Scripture while following the overriding message of the book. By following these
outlines, the minister of the Gospel of Jesus Christ takes his followers on a
spiritual journey that brings them to the same destination that the author intended
his readers to reach.

I. The Thematic Scheme

“. . . a statement of theme is the first step in formulating the message of the work
within its historical context or in setting up guidelines within which future readings
or interpretations of the work in different historical contexts

103
Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue
(Wheaton, Illinois: Crossway, 2011), 173.

63
 may be considered legitimate.” 104
(David Clines)

“If we are to hear the words of the prophets in a way that is both faithful to their
original context and of contemporary usefulness to us, we must first determine the
basic theme or purpose of each prophetic book from which we wish to preach.
It will also be helpful to show how the purpose of the book fits in with the
overall unifying theme of the whole Old Testament and the theme
or central plan of the whole Bible.” 105
(Walter Kaiser, Jr.)

Introduction. Each book of the Holy Scriptures contains a three-fold thematic

scheme in order to fulfill its intended purpose, which is to transform each child of
God into the image of Jesus Christ (Rom 8:29). The primary or foundational theme
of a book offers a central claim that undergirds everything written by the author.
The secondary or structural theme of the book supports its primary theme by
offering reasons and evidence for the central claim made by the author as it
provides testimony for the first theme. Thus, the secondary theme is recognized
more easily by biblical scholars than the other two themes because it provides the
literary content of the book as the author leads the reader through the arguments
embedded within the biblical text, thus revealing the structure more clearly. 106 The
third theme is imperative in that it calls the reader to a response based upon the
central claim and supporting evidence offered by the author. In summary, the
primary theme serves as the driving force behind the secondary theme, and
together they demand the third, imperative theme, which is the reader’s response.

Without understanding these three themes, we are unable to clearly understand our
required response in each book, sometimes resulting in causing us to become
legalistic in practice. This is a problem with those who have been saved and
attending church for a long time. Each child of God has been predestined to be
conformed into the image and likeness of the Lord Jesus Christ, and the Scriptures,
and they alone, have the power to accomplish this task. This is why a child of God
can read the Holy Scriptures with a pure heart and experience a daily
transformation taking place in his life, although he may not fully understand this
process in motion. In addition, the reason some children of God often do not see
these biblical themes is because they have not fully yielded their lives to Jesus
Christ, allowing transformation to take place by the power of the indwelling Holy

104
David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield
Academic Press Ltd., 2001), 20-21.
105
Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church
(Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos.
106
For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne
C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The
University of Chicago Press, 2003).

64
Spirit. Without a personal relationship with the Holy Spirit, a child of God is not
willing to allow the Lordship of Jesus Christ to manage his life and move him
down the road that God predestined as his spiritual journey. Therefore, the baptism
of the Holy Spirit as a subsequent experience to one’s salvation experience is
important for understanding the Holy Scriptures. This spiritual journey requires
every participant to take up his cross daily and follow Jesus, and not every believer
is willing to do this, and he lacks the power to do this without the baptism of the
Holy Spirit, as testified throughout the book of Acts. In fact, every child of God
chooses how far down this road of sacrifice he is willing to go. Very few of men
and women of God fulfill their divine destinies by completing this difficult
journey.

The Three-Fold Thematic Scheme of the Epistle of James. The primary theme of
the Catholic Epistles is the perseverance in the faith for the New Testament
believer. Each of these epistles addresses one aspect of this journey as their
secondary theme, so that collectively, they deliver the complete exhortation of the
Church to enable perseverance. The secondary theme of the epistle of James offers
the testimony of the role of the Holy Spirit in providing the new birth of the
believer as one means of perseverance amidst hardships and persecutions. The
other Church epistles address the role of God the Father and Jesus Christ in the
believer’s perseverance. The third, imperative theme of James is the exhortation to
patiently walk in love in the midst of trials. This exhortation establishes the
believer’s lifestyle. The other Church Epistles establish the believer’s heart and
mind, so that collectively, the believer is established in his three-fold make-up:
spirit, soul, and body.

A. The Primary Theme of the Catholic Epistles (Foundational): The

Perseverance of the Saints against Persecutions from Without the Church. The
central theme of the Holy Bible is God’s plan of redemption for mankind. This
theme finds its central focus in the Cross, where our Lord and Saviour died to
redeem mankind. The central figure of the Holy Scriptures is the Jesus Christ.
Thus, the Cross is the place where man meets God and where we die to our selfish
ambitions and yield our lives to God our Creator. For this reason, the Holy
Scriptures are not intended to be a complete or comprehensive record of ancient,
secular history. Rather, its intent is to provide a record of God’s divine
intervention in the history of mankind in order to redeem the world back to
Himself through the sacrifice of Jesus Christ on Calvary. The Holy Scriptures
record “Redemptive History,” which reveals God’s plan of redemption for
mankind.

The Central Theme of the Holy Scriptures: God’s Plan of Redemption for
Mankind. Every book of the Holy Bible makes a central claim that undergirds one
particular aspect of God’s plan of redemption for mankind. For example, the
central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O Israel: The
LORD our God is one LORD,” to which all additional material is subordinate. The

65
bulk of the material in the Old Testament is subordinate in that it serves as reasons
and evidence to support this central claim. The books of history, poetry, and
prophecy provide supporting evidence to this central claim. In addition, the central
claim of the Old Testament calls for a response from man, which is stated in the
following verse, “And thou shalt love the LORD thy God with all thine heart, and
with all thy soul, and with all thy might.” (Deut 6:5) Such a response is considered
the third, imperative theme that runs through every book of the Holy Scriptures.

The central claim is the primary, or foundational, theme and is often obscured by
the weight of evidence that is used to drive the secondary theme; and thus, the
secondary theme contains more content than the primary theme. The secondary
themes of the books of the Holy Scripture are generally more recognizable than the
primary theme. Nevertheless, the central claim or truth must be excavated down to
the foundation and made clearly visible in order to understand the central theme
driving the arguments contained within a book of the Holy Scriptures. Only then
can proper exegesis and sermon delivery be executed.

The Central Theme of the New Testament Epistles: The Sanctification of the
Believer. The central theme of the New Testament epistles is the sanctification of
the believer. There are twenty-one epistles in the New Testament, which the early
Church recognized as having apostolic authority. For this reason, these
authoritative epistles were collected into one body, circulated among the churches
to provide doctrine and rules of conduct, and eventually canonized. While the
Gospels emphasize the redemptive work of the Lord Jesus Christ in the process
justification of the believer, New Testament epistles emphasize the redemptive
plan of the Holy Spirit as He works in the process of sanctification for each
believer. Thus, the work of sanctification serves as the underlying theme of all
twenty-one epistles. In addition, each of these epistles emphasizes a different
aspect of this divine process of sanctification, which are indoctrination, divine
service, and perseverance in the Christian faith. These books are organized
together in genres so that the New Testament books are structured to reflect the
phase of our spiritual journey called sanctification. In order to express this
structure, each of the New Testament epistles have different themes that are woven
and knitted together into a unified body of teachings, which teachings bring the
believer through the process of sanctification in preparation for the rapture of the
Church in the glorious hope revealed in the book of Revelation. Therefore, the
New Testament epistles were collected together by topic as well as genre by the
early Church.

Of the twenty-one New Testament epistles, there are thirteen epistles written by
the apostle Paul and seven designated as General, or Catholic, epistles, with the
epistle of Hebrews being assigned to Paul as well by the early Church fathers. We
can organize these twenty-one epistles into three major categories: (1) there are
epistles that emphasize Church doctrine, which are the nine Pauline epistles of
Romans to 2 Thessalonians; (2) there are those that deal with Church order and

66
divine service, which are 1 and 2 Timothy, Titus, and Philemon; 107 and (3) there
are those that emphasize perseverance in the Christian faith, which are Hebrews
and the seven General Epistles. 108 Within Hebrews and the General Epistles, we
note that the first three epistles exhort the believer to persevere under persecutions,
which come from without the Church (Hebrews, James, 1 Peter), while the other
five epistles emphasis perseverance against false doctrines, which come from
within the Church (2 Peter, 1, 2, 3 John, Jude).

The Central Theme of the Catholic, or General Epistles: Perseverance in the

Christian Faith. We know that the nine Pauline “Church” epistles, Romans to 2
Thessalonians, serve to lay the doctrinal foundation of the Church. In addition, the
Pastoral Epistles establishes the order of the Church, and how the Body of Christ
functions in this world. This leaves us to consider the eight remaining epistles,
seven of which are called the “Catholic Epistles” because they are addressed to a
much broader group of believers than the Pauline Epistles. Although the seven
Catholic, or General, Epistles include James, 1, 2 Peter, 1, 2, 3, John, and Jude, for
the sake of this evaluation of thematic schemes, the book of Hebrews is included.
As Paul’s Church Epistles establish the doctrines of the Church, the Catholic
Epistles deal with the practical struggles that each believer has in fulfilling the
Christian life. Thus, these Epistles tend to be more practical and ethical than
doctrinal or theological.

W. H. Bennett says the Catholic Epistles stand as “witnesses to the history of

religious life and thought” of the early Church. 109 They served primarily as
consolatory epistles to exhort believers to persevere in the midst of hardships.
Scholars generally agree that the early Church faced two major obstacles, which
Philip Schaff describes as “fierce persecutions from without, and heretical
corruptions from within.” 110 The Catholic Epistles were placed within the Holy
Scriptures to address these two important issues for believers of all ages. 111 Thus,

107
For the sake of developing thematic schemes, this commentary groups the epistle of Philemon
with the Pastoral Epistles as did some of the Church fathers. While the historical setting of Philemon is
closely associated with Colossians, its theological framework is must be associated with the Pastoral
Epistles.
108
For the sake of developing thematic schemes, this commentary groups the epistle of Hebrews
with the General Epistles, although many of the early Church fathers followed the tradition of grouping
it with the Pauline epistles.
109
W. H. Bennett, The General Epistles: James, Peter, John, and Jude, in The Century Bible: A
Modern Commentary, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 8.
110
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 19, 426; Philip Schaff, History of
the Christian Church, vol. 2: Ante-Nicene Christianity A.D. 100-325 (New York: Charles Scribner’s
Sons, 1922), 142.
111
J. B. Lightfoot recognized this two-fold aspect of Christian perseverance in his commentary on
Galatians, saying, “The armoury of this epistle [Galatians] has furnished their keenest weapons to the
combatants in the two greatest controversies which in modern times have agitated the Christian Church;
the one a struggle for liberty within the camp, the other a war of defence against assailants from

67
the primary, underlying theme of Hebrews and the Catholic Epistles is the
perseverance in the Christian faith, exhorting the saints to persevere amidst
persecutions from without the Church as well as false doctrines from within the
Church. 112 Scholars often refer to the emphasis on persecutions in the epistles of
Hebrews, James, and 1 Peter. These three epistles provide instructions to believers
on how to avoid apostasy under such hardships that come against the Church from
without, a theme often referred to as the “pilgrim motif.” 113 The five epistles of 2
Peter, 1-2-3 John, and Jude deal with the particular issue of false teachings that
attack the Church from within and internal offenses (2 Pet 3:1-4, 1 John 2:26, Jude
1:3-4). There are three witnesses of perseverance in the midst of persecutions
(Hebrews, James, and 1 Peter) and three witnesses of perseverance in the midst of
false doctrines and offenses (2 Peter, 1-2-3 John, and Jude). 114 Thus, the Catholic
Epistles share the common theme of perseverance of the saints in the Christian
faith in regards to two issues, the need to overcome persecutions from without and
false teachings from within. 115

The Testimony of Biblical Scholarship. Scholars recognize the primary theme

of the Catholic Epistles. For example, William Burkitt comes close to describing a
common, primary theme for the seven Catholic Epistles as consolatory epistles to
the suffering saints, saying, “The Epistle of St. James, together with the six
following Epistles, have gone under the name of Catholic Epistles for many ages,
because, say some, they were not written to a particular city or country, as most of
St. Paul's Epistles were, but to all the Christian Jews abroad, dispersed into several
countries throughout the world, whose suffering condition rendered the

without; the one vitally affecting the doctrine, the other the evidences of the Gospel.” See J. B.
Lightfoot, Saint Paul’s Epistle to the Galatians (London: Macmillian and Co., Limited, 1910), 67.
112
I do not fully adhere to the doctrine popularly referred to as “Once saved, always saved,” or
“the perseverance of the saints,” a belief that has emerged in the modern church among several
denominations, which has its apparent roots in Calvinist theology. The Scriptures are clear that while a
believer cannot simply lose his salvation, he can renounce it.
113
For example, Willibald Beyschlag says the epistles of Hebrews, James, and 1 Peter share the
same theme because they are exhortations that warn believers against the danger of apostasy. He says,
“The exhortation [the epistle of Hebrews] represents the great danger of apostasy, which would in the
history of Israel be pure wilfulness, and would therefore leave no more space for repentance and
forgiveness; at the same time, it contrasts this fearful danger with the full glory of the promises and the
nearness of their fulfilment, the nearness of the parousia. In these practical arguments lies the primitive
trait of our Epistle, in which its affinity with the Petrine speeches and the Epistle of James appears, and
this makes the peculiarity of its doctrinal element more striking.” See Willibald Beyschlag, New
Testament Theology, vol. 2 (Edinburgh: T. & T. Clark, 1899), 289.
114
As with two epistles to the Corinthians and Thessalonians, the three epistles of John serve as
one witness because they share similar themes among themselves.
115
Arnold Fruchtenbaum says the epistle of Hebrews is addressed to Palestinian Jews who faced
persecutions, while James and 1 Peter addressed the Jews of the Diaspora with the same issue. He says
2 Peter and Jude address the issue of threats from false doctrine to Jews of the Diaspora. See Arnold G.
Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, in
Ariel's Bible Commentary (Edmond, Oklahoma: Ariel Ministries, Inc., 2005).

68
consolation which this Epistle affords very needful and necessary, as being greatly
supporting.” 116

John Lange refers to the common theme of perseverance against false doctrines,
saying, “These [Catholic] Epistles, moreover, are highly important as mirroring the
condition of the Church during the latter period of the Apostolic age . . . These
Epistles moreover acquaint us with the further developments of Church-life in the
Apostolic age; with the springing up of the Ebionite and Gnostic weeds among the
wheat of pure doctrine, and on the other hand, with the development of the more
distinct, the dogmatically more conscious Apostolic and church-testimony.” 117

The Primary Theme of the Epistle of James. The primary theme of the book of
James exhorts the believers to persevere against persecutions from without the
Church. This theme is reflected in James 1:2, “My brethren, count it all joy when
ye fall into divers temptations; Knowing this, that the trying of your faith worketh
patience.” This opening verse states that we are to rejoice, because through faith
and patience, we will be rewarded with eternal life.

The need for patience (1:2-4) and prayer (1:5-8) is found in the opening verses of
this epistle. We find this same theme of patience (5:7-11) and prayer (5:8-20) in
the closing passage of this same epistle. The greatest example of patience in the
Old Testament is Job, while the greatest example of the power of prayer was
prayed by Elijah when he shut up heaven. Both of these examples are given in the
closing passage. For it is through patience and prayer that we find the strength to
endure trials while counting it all joy.

The Testimony of Biblical Scholarship. This primary theme of the epistle of

James is recognized by scholars. For example, Paton Gloag says, “The design of
the Epistle was neither polemical, nor political, nor ascetic, but ethical, and was
occasioned by the circumstances in which the readers were placed. The Jewish
Christians were as a class poor; not many rich men among the Jews had embraced
the gospel. As Christians they were exposed to much persecution from their
fellow-countrymen; they would be regarded as apostates, members of the hated
sect of the Nazarenes.” 118

B. The Secondary Theme of the Epistle of James (Structural): The New Birth by
the Holy Spirit Enables the Lifestyle of True Religion. The secondary themes of
the books of the Holy Scriptures support the primary themes by offering reasons

116
William Burkitt, Expository Notes with Practical Observations on the New Testament of our
Lord and Saviour Jesus Christ, vol. 2 (Philadelphia: Thomas Wardle, 1835), 674.
117
J. P. Lange and J. J. van Oosterzee, The Epistle of James, trans. J. Isidor Mombert, in A
Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, eds. John Peter Lange and
Philip Schaff (New York: Charles Scribner and Co., 1867), 5.
118
Paton J. Gloag, Introduction to the Catholic Epistles (Edinburgh: T. & T. Clark, 1887), 54.

69
and evidence for the central claim made by the author. Thus, the secondary themes
are more easily recognized by biblical scholars than the primary themes because
they shape the literary structure of the book as the author leads the reader through
the arguments embedded within the biblical text.

The Secondary Themes of the General Epistles. The central claim of the General
Epistles states that believers must persevere in the Christian faith in order to obtain
eternal redemption. The epistles of Hebrews, James, and 1 Peter modify this theme
to reflect perseverance from persecutions from without the Church. The epistle of
Hebrews expounds upon the High Priesthood of Jesus Christ, which is its
secondary theme. The epistle of James expounds upon a lifestyle of perseverance
through the joy of the Holy Spirit, which is its secondary theme. The epistle of 1
Peter expounds upon our hope of divine election through God the Father, which is
its secondary theme. The epistles of 2 Peter, 1, 2, 3, John and Jude reflect
perseverance from false doctrines from within. The epistle of 2 Peter expounds
upon growing in the knowledge of God’s Word with a sound mind, which is its
secondary theme. The epistles of 1, 2, 3 John expound upon walking in fellowship
with God and one another with a pure heart, which is its secondary theme. The
epistle of Jude expounds how living a godly lifestyle with our bodies, which is its
secondary theme.

The Secondary Themes of Hebrews, James, and 1 Peter. While the three epistles of
Hebrew, James, and 1 Peter share a foundational theme commonly called the
pilgrim motif, they also carry secondary themes that give each of them a distinct
emphasis upon one aspect of the believer’s perseverance in the Christian faith. The
secondary themes of these three epistles are listed in 1 Peter 1:2, “Elect according
to the foreknowledge of God the Father, through sanctification of the Spirit, unto
obedience and sprinkling of the blood of Jesus Christ . . .” The epistles of Hebrew,
James, and 1 Peter emphasize the office and ministries of Jesus Christ the Son, the
Holy Spirit, and God the Father, respectively.

Hebrews: The High Priesthood of Jesus Christ. The author of the epistle of
Hebrews emphasizes the doctrinal truth of the High Priesthood of Jesus Christ
as the basis for the perseverance of the saints. He unambiguously states his
theme in 8:1 saying, “Now of the things which we have spoken this is the
sum: We have such an high priest, who is set on the right hand of the throne of
the Majesty in the heavens;” John Ebrand says the Greek word κεφάλαιον can
be translated “sum,” “central point,” or “key-stone.” 119 In other words, the
author is saying that the central point of Hebrews is the High Priesthood of

119
John Henry Augustus Ebrand, “Exposition of the Epistle of Hebrews,” trans. A. C. Kendrick, in
Biblical Commentary on the New Testament, vol. 6, ed. Dr. Hermann Olshausen (New York: Sheldon
and Company, 1859), 472.

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 Jesus Christ, a view that is widely held among scholars. 120 The doctrinal
discourses of the Epistle that follow the six exhortations of perseverance focus
upon the Exaltation and High Priesthood of Jesus Christ as explanations on
how to persevere in the Christian faith. Through Jesus Christ every believer
now has access to the throne of God so that he can draw near unto God as a
means of avoiding apostasy. This secondary theme emphasizes perseverance
by faith within our hearts. We find the three secondary themes of 1 Peter,
James, and Hebrews, stated in 1 Peter 1:2, “Elect according to the
foreknowledge of God the Father, through sanctification of the Spirit, unto
obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and
peace, be multiplied.”

James: The New Birth through the Holy Spirit. The secondary theme of the
epistle of James supports its primary theme of the perseverance of the believer
by declaring that the new birth of the Holy Spirit enables the lifestyle of true
religious faith in God. The doctrinal truth of the new birth through the Holy
Spirit is the basis for the perseverance of the saints. Within the epistle of
James, we find a call to walk in the light and truth of God’s Word as our basis
for perseverance. Through the new birth, the Royal Law (2:8) has been
imparted into the heart of every believer by the Spirit of the Living God (2
Cor 3:3). However, the ability to fulfill the Royal Law lies in the revelation of
the new birth and empowerment of the Holy Spirit. James describes the new
birth saying, “He brought us forth by the word of truth.” (1:18) Because the
epistle of James was one of the earliest writings of the New Testament,
perhaps before the Pauline epistles, the doctrine of the Holy Spirit was not as
fully developed. Therefore, James does not mention the Holy Spirit directly,
but rather, in an indirect manner. Nevertheless, the epistle of James
emphasizes the doctrinal truth of the office of the Holy Spirit as He leads us in
a life of joy in the midst of our temptations. We find the three secondary
themes of 1 Peter, James, and Hebrews, stated in 1 Peter 1:2, “Elect according
to the foreknowledge of God the Father, through sanctification of the Spirit,
unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you,
and peace, be multiplied.”

1 Peter: God the Father’s Hope of Our Eternal Inheritance. The epistle of 1
Peter emphasizes the doctrinal truth of the foreknowledge of God the Father
as the basis for the perseverance of the saints. He has called us to be a holy
nation and given us a living hope of an eternal inheritance in Heaven. Thus,
we are to gird up the loins of our minds as a means of persevering. We find
the three secondary themes of 1 Peter, James, and Hebrews, stated in 1 Peter

120
David MacLeod says, “The traditional view, and the one most widely held, is that the epistle
finds its center (its “keystone”) in the doctrine of the high priesthood of Christ.” He then offers a list of
scholars in support of this view. See David J. MacLeod, “The Doctrinal Center of the Book of
Hebrews,” Bibliotheca Sacra 146:583 (July 1989): 291-292, Logos.

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 1:2, “Elect according to the foreknowledge of God the Father, through
sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus
Christ: Grace unto you, and peace, be multiplied.”

Summary. The believer’s ability to persevere against persecutions from without is

based upon setting our minds and hope upon our eternal rewards (1 Peter) while
endeavoring to walk in the light of God’s Word by the leading of the Holy Spirit
(James) and coming to the throne of God and Jesus Christ our Great High Priest
with our confession of faith when we are in need (Hebrews). Thus, Hebrews deals
with the perseverance of the heart of the believer, James emphasizes the
perseverance of the body, and Peter focuses upon perseverance of the mind.

C. The Third Theme of the Epistle of James (Imperative): The Crucified Life of
the Believer (Perseverance in the Midst of Trials is Accomplished by Patiently
and Joyfully Walking in True Religion). Introduction. The third theme of each
book of the New Testament involves a call for God’s children to apply the central
truth and its supporting claims to his/her Christian life. This is a call to a lifestyle
of crucifying the flesh and taking up one’s cross daily to follow Jesus. Every child
of God has been predestined to be conformed to the image of Jesus Christ (Rom
8:29), and every child of God faces challenges in the pursuit of his Christian
journey. For example, the over-arching imperative theme of the Old Testament is
God’s command for His children to serve Him with all of their heart, mind, and
strength, and love their neighbour as themselves (Deut 6:4-5). The imperative
theme of the Gospels-Acts is to believe in the Lord Jesus Christ as the Messiah, the
Son of God. However, the imperatives themes of the New Testament epistles are
woven together to guide a Christian along a spiritual journey of sanctification and
spiritual maturity to be conformed to the image of Jesus in preparation for Heaven,
which involve indoctrination, divine service, and perseverance in order to reach
our glorification in eternity.

The child of God cannot fulfill his divine destiny of being conformed into the
image of Jesus without yielding himself to the Lord and following the plan of
redemption that God avails to every human being. This four-fold, redemptive path
is described in Romans 8:29-20 as predestination, calling, justification, and
glorification. The phase of justification can be further divided into regeneration,
indoctrination, divine service, and perseverance. Although each individual will
follow a unique spiritual journey in life, the path is the same in principle for every
believer since it follows the same divine pattern described above. This allows us to
superimpose one of three thematic schemes upon each book of the Holy Scriptures
in order to vividly see its imperative theme. The nine Church epistles follow a
literary structure that allows either (1) the three-fold scheme of Father, Son, and
Holy Spirit: or (2) the three-fold scheme of the spirit, soul, and body of man; or (3)
the four-fold scheme of predestination, calling, justification (regeneration,
indoctrination, divine service, and perseverance), and glorification in some
manner.

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The three epistles of Hebrews, James, and 1 Peter work together to exhort the
believer to persevere with his entire makeup: spirit, soul, and body, through the
offices and ministries of the Trinity: the Father, Son, and Holy Spirit. The epistle
of Hebrews exhorts man to hold fast his faith in Jesus Christ through His office as
man’s Great High Priest. The epistle of James exhorts man to walk in love towards
one another. The epistle of 1 Peter exhorts man to place his hope in God the
Father’s promise of eternal redemption. Thus, these epistles emphasize the three
great virtues listed by the apostle Paul in 1 Corinthians 13:13, “And now abideth
faith, hope, charity, these three; but the greatest of these is charity.”

Hebrews: Our Hearts Holding Fast Our Faith in Jesus. The epistle of
Hebrews emphasizes one aspect of this conformity through the crucified life
of faith and obedience in Him. In the epistle of Hebrews, our crucified
lifestyle is manifested as persevere in the Christian faith through the High
Priesthood of Jesus Christ by heeding the exhortations laid out in the Epistle.
We first heed God’s divine calling (2:1-4), hold faith to our confession of faith
(4:14-16), grow in Christian maturity (6:1-8), enter into divine service (10:19-
39), persevere in the Faith of our calling (12:1-3), and walk in brotherly love
as our entrance into rest (13:1-8). As we enter into rest through the love walk
(Heb 13:1) in the midst of persecutions, we are able to persevere unto the end
in hope of eternal life. The epistle of Hebrews calls believers to persevere
from an attitude of the heart, which expresses itself in the love walk after
entering into rest in Christ as our High Priest.

James: Our Bodies Walking in Love towards One Another. The third theme
of the epistle of James supports its secondary theme of the new birth in the
Holy Spirit by exhorting the believers to patiently and joyfully walk in true
religious faith in God. In the epistle of James, our crucified lifestyle is
manifested as we patiently and joyfully serve the Lord with good works in the
midst of trials. Every believer is called to walk in the light and truth of God’s
Word as his basis for perseverance. The epistle of James teaches us that faith
without works is dead, and that faith is perfected with patience endurance.
Thus, the emphasis is placed upon our physical actions as the way to
persevere. James 3:13 tells us to “let him shew out of a good conversation his
works with meekness of wisdom.” Wisdom empowers a believer, but humility
allows us to manage this power, so that we do not exalt ourselves above others
who lack this divine attribute that helps us walk above the problems of this
world. We must not view meekness of wisdom as simply a passive person; for
James will soon tell his readers to “Submit yourselves therefore to God. Resist
the devil, and he will flee from you,” (4:7). Thus, submission to God may be
seen as a person on his knees before God, but it is also demonstrated as a
person taking authority over the Devil, casting him out of his life. Walking in
our divine authority as God’s children by casting out devils and healing the
sick is a display of this empowerment of divine wisdom. Such a combined

73
display in a believer’s lifestyle of divine wisdom and power coupled with
meekness and submission to obey God’s Word is what a believer looks like
when following the teachings of the epistle of James. Every child of God has
been predestined to be conformed to the image of Jesus Christ (Rom 8:29),
and the epistle of James emphasizes one aspect of this conformity through the
crucified life of faith and obedience to Him. The evidence of a believer
walking in faith and patience in His Word is the outward manifestation of the
joy of the Holy Spirit in the midst of trials. James gives his readers a final
exhortation using the examples of in the Old Testament of patience (Job) and
faith in our prayers (Elijah).

The third, imperative theme of the epistle of James emphasizes the believer’s
love walk in fulfilling the royal law (Jas 2:8). Although we, as believers, are
faced with many kinds of trials, God is a good God, so if we will hold fast to
Him, He will reward us with good things. In this we can rejoice. Note that this
joy gives us strength (Neh 8:10, 2 Cor 8:2).

The goal of the believer is to be perfect and complete (Jas 1:4, Matt 5:48, 2
Tim 3:16-17), or mature in our Christian walk. As a Palestinian Jew, James
had the Ten Commandments and the Mosaic Law instilled within his way of
thinking. Therefore, he bases the logic of his epistle upon the Royal Law,
saying, “If ye fulfil the royal law according to the scripture, Thou shalt love
thy neighbour as thyself, ye do well:” (Jas 2:8) The epistle of James explains
how to accomplish this goal in a practical way by serving the Lord according
to the Royal Law of loving God and our neighbour. Jesus explains the Royal
Law in Matthew 22:37-40, “Jesus said unto him, Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind. This is the
first and great commandment. And the second is like unto it, Thou shalt love
thy neighbour as thyself. On these two commandments hang all the law and
the prophets.” Therefore, James tells those of the Diaspora to become doers of
God’s Word through faith and patience, which allows the Holy Spirit dwelling
with us to strengthen us, thus, fulfilling the Royal Law.

1 Peter: Our Minds Placing our Hope in God the Father’s Promise of
Redemption. The third theme of each of the General Epistles is an emphasis
on how to apply the doctrinal truths laid down in the Epistle to the Christian
life. It is a life of crucifying the flesh and taking up our Cross daily to follow
Him. In 1 Peter our crucified lifestyle is manifested as we put our hope in the
heavenly inheritance that is awaiting us through God the Father’s divine
election. This hope is manifested to the world by living a lifestyle of good
works before them and submitting to those in authority, even when we are
persecuted for righteousness sake. These good works become a testimony of
our hope of eternal redemption to a lost and dying world. We endure
persecutions with joy because we place our hope in God the Father’s eternal
inheritance kept for each of us. It is interesting to note that Peter was the one

74
 that most resisted Jesus’ announcement of His pending suffering on Calvary;
for at the time he did not understand its significance. Now, in his epistle, Peter
makes a great deal of emphasis upon our need to follow Jesus’ example of
suffering for righteousness sake. Every child of God has been predestined to
be conformed to the image of Jesus Christ (Rom 8:29). The epistle of 1 Peter
emphasizes one aspect of this conformity through the crucified life of faith
and obedience in Him.

The Testimony of Biblical Scholarship. The third, imperative themes of the

Catholic Epistles have been recognized by scholars in the motifs of faith, hope,
and love. For example, Philip Schaff says, “James has been distinguished as the
apostle of the law or of works; Peter, as the apostle of hope; Paul, as the apostle of
faith; and John, as the apostle of love. 121

The third, imperative theme of the epistle of James is recognized by scholars. For
example, Dan McCartney says, “But James wants those who profess to believe in
Christ to be real disciples and manifest living faith, and he wants to awaken people
who complacently think that they are believers but do not act like believers—in
other words, those who have deceived themselves” 122 Everett Harrison says, “The
principle binding element is the insistence on being a doer of the Word, and the
very fact that the Word has such prominence indicates that the work is far from
being without theological presuppositions.” 123 J. B. Phillips says, “The emphasis in
this letter on behaviour has sometimes been supposed to contradict Paul’s teaching
on ‘justification by faith.’ In fact it does not contradict but compliment.” 124

Summary of the Three-fold Thematic Scheme of the Epistle of James. The

primary theme of the epistle of James is an exhortation for the saints to persevere
against persecutions from without the Church, or the pilgrimage motif, which
reflects the epistle’s consolatory or hortatory purpose. The secondary theme
reveals how the saints can persevere through the light and truth of God’s Word that
guides us, which reflects the epistle’s doctrinal purpose. The third imperative
theme calls the believers to serve the Lord joyfully with good works in the midst
of trials, which reflects the epistle’s pragmatic (practical) purpose.

121
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 516-517.
122
Dan G. McCartney, James, in Baker Exegetical Commentary on the New Testament, eds.
Robert W. Yarbrough and Robert H. Stein (Grand Rapids, MI: Baker Academic, 2009), 2, Logos.
123
Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1971), 384.
124
J. B. Phillips, The New Testament in Modern English, revised edition (New York, New York:
The MacMillan Company, 1972), 478.

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Finally, it is important to note that the General Epistles do not establish Church
doctrine, for this was laid down in the Pauline Church Epistles. They may refer to
doctrine, but they do not establish or add to it.

The Testimony of Biblical Scholarship. Philip Schaff expresses the major themes
of the epistle of James, saying, “It [the epistle of James] exhorts the readers to
good works of faith, warns them against dead orthodoxy, covetousness, pride, and
worldliness, and comforts them in view of present and future trials and
persecutions.” 125

1 Peter – Our Divine Election by

Hebrews – The High Priesthood

James – Our Sanctification by

1,2,3 John - Spirit

God the Father

2 Peter – Mind
the Holy Spirit
of Jesus Christ

Jude - Body

Persecutions from Without False Doctrines from

Within

General Epistles –
Perseverance of the Saints

The Themes of the General Epistles

II. The Literary Structure

“After we have stated the book’s purpose [or theme], we must then mark out the
major literary sections that constitute the structure of the book. Usually there are
rhetorical devices that mark where a new section begins in the book.
However, when such rhetorical devices are not present, one must watch
for other markers. A change in subject matter, a change in pronouns,
or a change in aspects of the verbal action can all be telltale
signs that a new section has begun.” 126

125
Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 743.
126
Kaiser, Preaching and Teaching from the Old Testament, 102-103.

76
 (Walter Kaiser, Jr.)

The literary structure of the epistle of James is shaped by the thematic scheme of
the theological framework of the book. It is important to note that the following
proposed breakdown of this book of the Holy Scriptures was not necessarily
intended by the original author; but it is being used as a means of making the
interpretation easier. It is hoped that this summary and outline can identify the
underlying themes of the book, as well as the thematic schemes of its super,
macro, and micro-structures. Then, individual passages and verses can be
understood and properly interpreted in light of the main ideas of the immediate
sections and passages in which they are found.

This introductory material provides a systematic approach for identifying the

literary structure of the epistle of James by discussing two topics: (A)
Hermeneutical Principles for Identifying the Literary Structure of the Epistle of
James, and (B) A Summary of the Epistle of James.

A. Hermeneutical Principles for Identifying the Literary Structure of the Epistle

of James. There are six hermeneutical principles presented in the discussion below
used to identify the theological framework of the epistle of James. They provide
the key in developing a theme-based approach to the Scriptures. Three principles
are general in nature for all books of the Bible, one is special to the New
Testament epistles, and two are special to the epistle of James. These six principles
are designed specifically for developing a theme-based approach to the epistle of
James to help bridge the gap between exegesis and homiletics. These principles are
tools used to identify thematic schemes within the epistle of James at the super,
macro, and micro-levels of its literary structure.

In order to propose a summary and outline of the epistle of James that reflects its
theological framework at the super, macro, and micro-levels, the six hermeneutical
principles discussed below are used to reveal distinct literary devices that
determine its structure. These literary devices reveal the book’s structure so that
each pericope can be tightly linked together within the overall theological
framework of the book. Here are the six hermeneutical principles discussed at
length:

The Theological Framework Shaping the Major Divisions and Individual Books of
the Holy Scriptures (Principles 1-3). The major divisions of the Holy Bible are
shaped by two principles entitled The Thematic Arrangement of the Holy
Scriptures and The Thematic Arrangement of the Major Divisions of the Holy
Scriptures. The individual books are shaped by a third principle entitled A Three-
Tiered Theological Framework of the Individual Books of the Holy Scriptures.

Principle 1: The Thematic Arrangement of the Holy Scriptures. The first

hermeneutical principle towards developing a theme-based approach to the

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epistle of James is general for all of the books of the Bible. This principle
proposes a thematic arrangement for Holy Scriptures using three thematic
schemes: (1) the three-fold scheme of the Trinity: the Father—Jesus the Son—
the Holy Spirit, (2) the three-fold scheme of the tripartite man: spirit—soul—
body, and (3) the four-fold scheme of salvation (also known as the ordo
salutis): predestination—calling—justification—glorification. These thematic
schemes provide the theological framework for the major divisions of the
Bible as well as the individual books of the Bible at their macro and micro-
levels. (See Appendices 2 and 3)

In the Old Testament, the Pentateuch makes the primary claim that the Lord
God is the true and living God. The secondary, supporting theme is that man
was to love Him with all of his heart, mind, and strength, a claim found in
Deuteronomy 6:4-5. The historical books reflect the secondary theme of how
to love the Lord God with all of one’s strength; the books of poetry reflect the
secondary theme of how to love the Lord God with all of one’s heart; and the
prophetic books reflect the secondary theme of how to love the Lord God with
all of one’s mind.

The Pentateuch Central Claim (Deut 6:4-5)

Historical Books Love God with all one’s strength
Poetic Books Love God with all one’s heart
Prophetic Books Love God with all one’s mind

The Thematic Arrangement of the Old Testament

In the New Testament, the Gospels and Acts reflect the theme of justification
in its narrow sense of “regeneration”; the New Testament Epistles reflect the
theme of justification in its broad sense described as the believer’s
sanctification; and the book of Revelation reflects the Church’s glorification.
This hermeneutical principle uses the expanded form of the ordo salutis to
subdivide the theme of justification of the New Testament Epistles. The major
theme shared by the nine Church Epistles is “indoctrination”; the theme of the
four Pastoral Epistles is divine service; and the theme of the eight General
Epistles is the Perseverance of the Saints.

Predestination Genesis – The Creation Story

Calling Genesis – The Ten Genealogies
Justification Gospels and NT epistles
Regeneration Gospels and Acts
Indoctrination (Church Doctrine) Nine Church Epistles
Divine Service Pastoral Epistles-Philemon
Perseverance amidst persecutions Hebrews-James-1Peter
Perseverance against offenses 2Peter-1-2-3John-Jude
Glorification Revelation

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 The Thematic Arrangement of the New Testament

Principle 2: The Thematic Arrangement of the Major Divisions of the Holy

Scriptures. The second hermeneutical principle towards developing a theme-
based approach to the Scriptures is general for all books of the Bible. This
principle proposes that the books of each major division of the Holy
Scriptures not only share a common theme, but they have individual,
secondary themes that form a thematic arrangement within their specific
group or genre. The thematic arrangement of the secondary themes of the
Catholic Epistles is based upon the triune God, that is, God the Father, Jesus
Christ the Son, and God the Holy Spirit, providing the believer as a triune
man, spirit, soul, and body, a way to perseverance in his or her spiritual
journey to eternal glorification.

The primary theme of the General Epistles states that believers must persevere
in the Christian faith in order to obtain eternal redemption. The epistles of
Hebrews, James, and 1 Peter modify this theme to reflect perseverance from
persecutions from without the Church. The epistle of Hebrews expounds upon
the High Priesthood of Jesus Christ, which is its secondary theme. The epistle
of James expounds upon a lifestyle of perseverance through the joy of the
Holy Spirit, which is its secondary theme. The epistle of 1 Peter expounds
upon our hope of divine election through God the Father, which is its
secondary theme. The epistles of 2 Peter, 1, 2, 3, John and Jude reflect
perseverance from false doctrines from within. The epistle of 2 Peter
expounds upon growing in the knowledge of God’s Word with a sound mind,
which is its secondary theme. The epistles of 1, 2, 3 John expound upon
walking in fellowship with God and one another with a pure heart, which is its
secondary theme. The epistle of Jude expounds how living a godly lifestyle
with our bodies, which is its secondary theme.

Perseverance from Persecutions from without the Church:

The Epistle of Hebrews: The Role of Jesus our High Priest
The Epistle of James: The Role of the Holy Spirit in our Sanctification
through Joy in the Midst of Trials
The Epistle of 1 Peter: The Role of the Father in Providing Hope though
Divine Election

Perseverance from False Doctrines and Offences from within the Church:

The Epistle of 2 Peter: The Role of God the Father in Establishing our
Minds in His Word
The Epistle of 1-2-3 John: The Role of Jesus in Offering Fellowship with
God and Fellow Believers

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 The Epistle of Jude: The Role of the Holy Spirit in our Sanctification
through Godly Living

The Thematic Arrangement of the Catholic Epistles

Principle 3: A Three-Tiered Thematic Framework Shaping the Literary

Structures of the Individual Books of the Holy Scriptures. The third
hermeneutical principle towards developing a theme-based approach to the
Scriptures is general for all books of the Bible. This principle proposes that a
three-tiered framework of themes shape the literary structure of each
individual book of the Bible at their super, macro, and micro-levels. The three
tiers of themes and their functions are (1) primary/foundational, (2)
secondary/structural, and (3) tertiary/imperative. The primary theme functions
as the foundational theme shared by all books in a major division of the Bible.
The secondary theme provides the literary structure of the book because it is
used by the author to provide supporting evidence for the primary claim of the
foundational theme. The tertiary theme functions as the imperative theme that
calls the reader to respond to the message of the book.

The primary theme of the Catholic Epistles is the perseverance in the faith for
the New Testament believer. Each of these epistles addresses one aspect of
this journey as their secondary theme, so that collectively, they deliver the
complete exhortation of the Church to enable perseverance. The secondary
theme of the epistle of James offers the testimony of the high priesthood of
Jesus Christ as one means of perseverance amidst hardships and persecutions.
The other Church Epistles address the role of Jesus Christ the Son (Hebrews)
and God the Father (1 Peter) in the believer’s perseverance. The third,
imperative theme of the epistle of James supports its secondary theme of the
new birth in the Holy Spirit by exhorting the believers to patiently and
joyfully walk in a true religious faith in God. This exhortation establishes the
believer’s body. The other Church Epistles establish the believer’s mind and
heart, so that collectively, the believer is established in his three-fold make-up:
spirit, soul, and body.

Primary/Foundational Theme  Perseverance of the Saints

Secondary/Structural Theme  The New Birth of the Holy Spirit
Third/Imperative Theme  The Believer’s Conduct of True Faith in
God

The Three-Tiered Theological Framework for the Epistle of Philemon

This theme-based approach to the books of the Bible is crafted upon a three-
tiered framework that, when properly applied, offers the text-driven preacher a
specific, multi-faceted, predesigned, redemptive journey upon which to take
his congregation.

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Literary Devices Shaping the Super-Structure of the Epistle of James (Principle 4).
The epistle of James contains literary devices that shape its super-structure. This
structure is shaped by the fourth hermeneutical principle entitled The Epistolary
Genre in Shaping the Super-Structure of the New Testament Epistles.

Principle 4: The Epistolary Genre in Shaping the Super-Structure of the New

Testament Epistles (Reflection of the Primary Theme). The fourth
hermeneutical principle towards developing a theme-based approach to the
Scriptures is special to New Testament Epistles. Being epistolary as their
literary genre, these books generally open with a salutation from the author to
his recipients, followed by the main body of the epistle, closing with a
greeting and/or benediction. The main body of the epistle of James addresses
the path of faith and patience in the Christian life of perseverance. Here is the
proposed super-structure of the epistle of James:

The Salutation (Greeting) 1:1

The Main Body (The Path of Faith in God) 1:2-5:18
The Conclusion (Prayer and Greetings) 5:19-20

The Super-Structure for the Epistle of James

Literary Devices Shaping the Macro-Structure of the Epistle of James (Principle

5). The epistle of James contains literary devices that shape its macro-structure.
This structure is shaped by the fifth hermeneutical principle entitled The Ordo
Salutis Thematic Scheme.

Principle 5: The Ordo Salutis Thematic Scheme Shaping the Macro-Structure

of the Epistle of James (Reflection of the Secondary Theme). The fifth
hermeneutical principle towards developing a theme-based approach to the
Scriptures is special to the epistle of James. This principle proposes that this
epistle’s macro-structure is framed by the divine role of the Holy Spirit in
providing the new birth as a way to persevere amidst persecutions from
without the Church through a life of faith and patience.

The macro-structure of the epistle of James is built around the thematic

scheme of the ordo salutis, which is shaped by the themes of predestination,
calling, justification, indoctrination, divine service, perseverance, and
glorification. In order to patiently endure trials, we must realize that God has
predestined a way for His children to come to Him by faith for wisdom to
persevere in the midst of trials (Jas 1:2-15). As a first fruit of God’s creation,
we have been called to be doers of God’s Word and not hearers only in order
to persevere (Jas 1:16-27). We must demonstrate our true faith in God by
loving our neighbor and by our actions (Jas 2:1-26). We must learn to bridle
our unruly tongue in meekness of wisdom as peacemakers in submission to

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 God (Jas 3:1-4:12). We must trust in God for our provision and purpose in life
as we serve Him (Jas 4:13-5:6). Finally, we must look to the Second Coming
of Jesus amidst persecutions and learn to pray effectively (Jas 5:7-18). The
epistle closes with an exhortation to warn those brothers who stray from the
Lord (Jas 5:19-20). The primary, literary device used by Bishop James that
shapes the structure of this epistle is the address to his readers as “brethren”
(Jas 1:2; 1:16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19). Many of
these addresses create a literary break by introducing a new topic. He also
uses the phrase “Now listen” (Jas 4:13; 5:1) to introduce a new topic. The
ordo salutis thematic scheme and these two literary devices creating literary
breaks results in the following thematic scheme for the epistle of James:

1. Greeting 1:1
2. Predestination: The Path of Divine Wisdom Established 1:2-17
3. Calling: The Call to Be Doers of God’s Word 1:16-27
4. Justification: Faith and Works 2:1-26
5. Indoctrination: Living in Meekness of Wisdom 3:1-4:12
6. Divine Service: Submission to God’s Will 4:13-17
7. Perseverance amidst Trials: Hope of His Coming & Prayer 5:1-18
8. Glorification: Conclusion 5:19-20

The Macro-Structure for the Epistle of James

Literary Devices Shaping the Micro-Structure of the Epistle of James (Principle

6). The epistle of James contains literary elements that shape its micro-structure.
This structure is shaped by the sixth hermeneutical principles entitled The Path of
Faith and Patience Thematic Scheme.

Principle 6: The Path of Faith and Patience Thematic Scheme Shaping the
Micro-Structure of the Epistle of James (Reflection of the Third Theme). The
sixth hermeneutical principle towards developing a theme-based approach to
the Scriptures is special to the epistle of James. Within the macro-structure of
this epistle, Bishop James weaves within each section a path to choose, giving
illustrations, a promise, as well as warnings for those erring from this path.

1. Greeting 1:1
2. Predestination: The Path of Faith Established by God 1:2-15
a) The Path of Faith and Patience through Wisdom 1:2-8
(1) Facing the Trial 1:2-4
(2) Asking for Wisdom 1:5-8
b) Illustration: The Fading Flower & Promise of Life 1:9-12
c) The Warning: Worldly Desires, Sin, Death 1:13-15
3. Calling: The Call to Be Doers of God’s Word 1:16-27
a) The Path of the Word of Truth 1:16-21
b) Illustration: The Mirror and the Blessing 1:22-25

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 c) The Warning 1:26-27
4. Justification: Faith in Light of the Royal Law and Works 2:1-26
a) Faith and Royal Law 2:1-13
(1) The Path of Faith without Partiality Illustrated 2:1-4
(2) The Warning against the Sin of Partiality 2:5-13
b) Faith and Works 2:14-26
(1) The Path of Faith and Works Illustrated 2:14-17
(2) The Warning: Faith without Works is Dead 2:18-26
5. Indoctrination: Walking in Meekness of Wisdom 3:1-4:12
a) The Path of a Bridled Tongue 3:1-2
b) Illustrations of the Power of the Tongue 3:3-12
(1) Illustration: The Bridle, the Rudder, and the Fire 3:3-9
(2) Illustration: The Spring and the Fig Tree 3:10-12
c) The Warning to Walk in Meekness of Wisdom 3:13-4:12
(1) Meekness of Wisdom before One’s Fellow Man 3:13-18
(2) Meekness of Wisdom before God 4:1-12
(a) Warning against Friendship with the World 4:1-6
(b) Submission to God 4:7-12
6. Divine Service: Following God’s Plan for Our Lives 4:13-5:6
a) The Path of Submission to God’s Will 4:13-17
b) The Warning: The Corruption of Riches 5:1-6
7. Perseverance: The Hope of His Coming and Prayer 5:7-18
a) The Path of Patience and Hope 5:7-12
(1) The Farmer as an Example of Patience 5:7-9
(2) Job as an Example of Patience 5:10-12
b) The Path of Patience and Prayer 5:13-18
(1) Different Ways to Pray 5:13-16
(2) Elijah as an Example of Prayer 5:17-18
8. Glorification: Exhortation to Save Those in Error 5:19-20

The Micro-Structure for the Epistle of James

Summary. In summary, these six hermeneutical principles are based upon the three
major thematic schemes that are inherent within the message of the Scriptures to
reveal the thematic arrangement of the Scriptures. They shape the major divisions
of the Bible as well as the literary structure of these books at their super, macro,
and micro-levels. These principles can be grouped according to the level at which
they shape the epistle of James.

The Theological Framework of the Books of the Bible

1. The Thematic Arrangement of the Holy Scriptures
2. The Thematic Arrangement of the Major Divisions of the Holy
Scriptures
3. A Three-Tiered Theological Framework Shaping the Literary Structure
of the Individual Books of the Holy Scriptures

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 The Super-Structure of the Epistle of James
4. The Epistolary Genre in Shaping the Super-Structure of New
Testament Epistles

The Macro-Structure of the Epistle of James

5. The Ordo Salutis Thematic Scheme Shaping the Macro-Structure of
the Epistle of James

The Micro-Structure of the Epistle of James

6. The Path of Faith and Patience Thematic Scheme Shaping the Micro-
Structure of the Epistle of James

Conclusion. In conclusion, this theme-based approach simplifies the search for the
central ideas of the text as well as homiletical outlines in sermon preparation by
identifying the theological framework used to bridge the gap between exegesis and
homiletics. The book’s literary structure is presented below.

B. A Summary of the Epistle of James. The following summary of the epistle of

James reflects its theological framework developed in the previous section. This
framework is shaped by the book’s primary, secondary (structural), and imperative
themes. These themes, or thematic scheme, reflect the spiritual journey that every
servant of God must walk in order to persevere amidst persecutions from without
the Church so that he can receive a crown of righteousness in eternal glory.

The primary, underlying theme of the epistle of James is the perseverance of the
saints. The literary structure of this Epistle is shaped around its secondary theme,
which is the work the Holy Spirit empowering us as the first fruits of God new
creation to persevere through trials by faith in Him, which brings us into our
eternal glory. Bishop James opens his epistle to the Jewish believers of the
Diaspora with a formal greeting (Jas 1:1). Predestination. After the opening
greeting, Bishop James tells his readers that God has predestined a way for His
children to come to Him by faith for wisdom to persevere in the midst of trials (Jas
1:2-15). He has prepared a crown of life for all who persevere amidst trials. Those
who follow this path of divine wisdom will grow into maturity, and those who fail
to do so are double-minded and are destined to follow the path of sin and death. A
person can face these trials in humility as a test of faith, or he can face them with
pride as a temptation towards the flesh. Once James lays the foundational truths in
our lives that there are two ways to face trials, with humility or with pride; by
becoming doers of God’s Word or by yielding to our own lusts, he shows us the
path of faith and patience. Calling. As a first fruit of God’s creation, we have been
called to be doers of God’s Word and not hearers only in order to persevere (Jas
1:16-27). Those who do His Word demonstrate a pure and undefiled religion,
while those who are hearers only deceive themselves. Justification. Those who
walk in a genuine faith in God follow the commandment to love one’s neighbor as

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themselves (Jas 2:1-13). They demonstrate works mixed with their faith as they
persevere through the trials of this life (Jas 2:14-26). Those who are not genuine
show partiality, not mixing actions with faith in God. Indoctrination. Those who
walk in God’s wisdom learn to tame their tongues, walking in meekness of
wisdom as peacemakers amidst trials (Jas 3:1-4:12). They have learned to submit
to God as their Judge, and avoid speaking evil of others. Those without divine
wisdom demonstrate an untamed tongue and friendship with this world. Divine
Service. Those who learn to serve the Lord in the midst of trials submit themselves
to God’s will for their lives and serve Him rather than orchestrating their own
plans of the pursuit of earthly riches (Jas 4:13-5:6). Those who lack patience to
follow God’s plan for their lives boast about their own plans and accomplishments.
Perseverance amidst Trials. James then exhorts his readers to patience and prayer
as a means to overcoming all trials of life. God requires that the just be patient
amidst persecutions and injustice from those without the Church, looking for the
Second Coming of Jesus to judge all mankind (Jas 5:7-12). God asks that His
children learn to pray together effectively in faith for all their needs (Jas 5:13-18).
Glorification. James concludes his epistle by appealing to these congregations to
have enough compassion for one another to warn those that err from the path of
humility when facing trials back into the truth of God’s Word that provides
wisdom to carry us through trials and temptations. When a fellow believer turns a
soul from living in error, he saves a soul from eternal death (Jas 5:19-20).

The following summary of the epistle of James reveals an amazingly detailed

structure that only God could have orchestrated. This summary reflects the
theological framework of the book. Here is the proposed theological framework of
the epistle of James:

1. The Salutation (Greeting) (1:1). James 1:1 serves as a customary salutation

opening this epistle in which James greets the Jewish believers in the Diaspora.

Literary Evidence for the Structure. The opening salutations of the New Testament
epistles generally contain three literary elements that were customary in the first
century: (1) the name of the writer, (2) the name of the recipient(s), and (3) a
blessing of God’s grace, peace, and mercy. James 1:1 contains the first two
elements, leaving off the divine blessing.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:1 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church:

Exegetical Idea – Bishop James was inspired to write to the Jewish believers
of the Diaspora, exhorting them to persevere amidst persecutions through faith
and patience in light of their new birth and hope of eternal life.

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 Theological Idea – Because Bishop James was inspired to write to the Jewish
believers of the Diaspora, exhorting them to persevere amidst persecutions
through faith and patience in light of their new birth and hope of eternal life,
God has empowered the New Testament Church to persevere amidst
persecutions through faith and patience through the new birth and hope of
eternal life.

Homiletical Idea – Because God has empowered the New Testament Church
to persevere amidst persecutions through faith and patience through the new
birth and hope of eternal life, God empowers us to persevere amidst
persecutions through faith and patience through the new birth and hope of
eternal life.

2. Predestination: The Path of Faith Established by God (1:2-15). After greeting

his readers (1:1), the author addresses their present condition of hardships and
trials. The underlying theme of the epistle of James is the saint’s perseverance in
the faith amidst the trials of this Christian life. This journey of perseverance must
be walked out joyfully if one is to find the strength to endure its trials, for the joy
of the Lord is our strength. James 1:2-15 establishes the fact that God has
predestined His children to overcome all trials in their life through faith and
patience. James 1:2-8 describes the path of faith and patience that God’s children
must choose if they are to overcome trials. Once the decision is made, we must
start the journey by getting divine wisdom (1:5). At first, walking in divine
wisdom is not easy, for we have not tested it in our lives, having lived with carnal
reasonings (1:6-8). However, we must learn to humble ourselves before the Lord if
we are to overcome trails. (1:9-11). James illustrates the brevity our man’s life
with the short-lived beauty of a flower (1:10-11). This teaches us that we must
look beyond this earthly life and towards the eternal if we are to develop the faith
and patience necessary to overcome trials and receive a crown of life (1:12). Trials
and temptations offer us opportunities to demonstrate our love and devotion to
God (1:12). If we face trials with a proud heart and seek to do things our own way,
we find that trials then become a temptation to do evil. If this situation, our fleshly
passions and carnal reasoning lead us into sin, and when we follow sin long
enough, it results in death (1:13-15). When we yield to these earthly temptations
we do so because of our own selfishness (1:13-14). The proud will find himself
tempted into sin because of his fleshly passions and eventually be overcome by the
trial (1:13-15), and this road leads to death (1:15). Thus, the journey that we take
initially depends upon how we face trials, with humility or with pride. James 1:2-
15 shows us that we can respond to trials in two different ways:

Trials  (Humility: The trial becomes a test of faith) Patience  Maturity 

Crown of Life
Trials (Pride: The trial becomes an temptation to do evil) Lust  Sin 
Death

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We can also see God’s predestined, redemptive plan for us reflected in the words
“faith, patience, and completion,” which can be translated into the phases of our
spirit journey, which are “justification, perseverance, and glorification.”

Central Ideas - Here are proposed statements expressing the central ideas of James
1:2-15 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s predestined plan for the
Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
and wisdom found in Him to receive a crown of life rather than yielding to
worldly temptations leading to death.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined
plan of faith and wisdom found in Him to receive a crown of life rather than
yielding to worldly temptations leading to death, God has exhorted the New
Testament Church to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him to receive a crown of life
rather than yielding to worldly temptations leading to death.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him to receive a crown of life rather than yielding to worldly
temptations leading to death, God exhorts us to persevere amidst persecutions
by following His predestined plan of faith and wisdom found in Him to
receive a crown of life rather than yielding to worldly temptations leading to
death.

Here is a proposed outline:

a) The Path of Faith and Patience through Wisdom (1:2-8). James begins by
stating the theme of this epistle, which is that our faith in God and our
patience to obey His Word will produce perseverance to overcome the trials of
life with joy (1:2-4). We first make a decision to endure trials joyfully (1:2).
This decision opens the door for the journey that is set before us of growing
into spiritual maturity (1:3-4) (compare Heb 12:1-2). As we patiently obey
God’s Word, we develop maturity in our character (1:3-4), which eventually
results in a crown of life (1:12). If we will humble ourselves and seek God’s
wisdom, trials become tests of faith (1:5-8).

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:2-8 emphasizing the perseverance of the New Testament Church

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amidst persecutions from without the Church, namely, God’s predestined plan
for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him, God has exhorted the
New Testament Church to persevere amidst persecutions by following
His predestined plan of faith and wisdom found in Him.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him, God exhorts us to persevere amidst
persecutions by following His predestined plan of faith and wisdom found
in Him.

Here is a proposed outline:

(1) Facing the Trial (1:2-4). We first recognize trials as an opportunity to

develop a mature character (1:2-4). We can find a place of joy in the
midst of trials because each lesson in life that brings trials and pressures
allows us to learn how to exercise our faith, which is worked out by
patience endurance. It is only with our patience during such trials that
faith can operate to bring us through the problems. Without such patience
our faith can never brought to maturity (2:22). Therefore, the epistle of
James gives us different types of pressures and trials in life and teaches us
how to patiently walk through each one by faith. James calls this the
“testing of our faith” (1:3) and he will give us wisdom in his epistle on
how to walk by faith (1:5).

(2) Asking for Wisdom (1:5-8). If we want God to bring us safely

through this trial, the first step is to ask God for wisdom, as we read in
Proverbs 4:7, “Wisdom is the principal thing; therefore get wisdom: and
with all thy getting get understanding.” We then stand firm and believe
that He will show us the way (1:5-8); and according to James 1:5 God
will always respond to those who come to Him in genuine faith. James
will first lay a foundation of how to develop our faith in God in 1:2-27
before giving us practical wisdom that will help us live by faith and
overcome trials. However, we first learn to seek the Lord in faith
believing that He will answer our cry.

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b) Illustration: The Fading Flower and Promise of Life (1:9-12). We must
learn to humble ourselves before the Lord if we are to overcome trails (1:9-11)
in order to receive the promise of a crown of life (1:12). As we seek God for
wisdom, we must humble ourselves and receive the wisdom that God gives to
us (1:9). James illustrates the brevity our man’s life with the short-lived
beauty of a flower (1:10-11). This teaches us that we must look beyond this
earthly life and towards the eternal if we are to develop the faith and patience
necessary to overcome trials and receive a crown of life (1:12). Humility
towards God is the door that leads us to our destiny of joy (or rest) in the
midst of trials; but the door of earthly riches gives only temporal benefits and
will pass soon away (1:10-11). Humility is our way of showing devotion to
God. Though the proud will reject God’s ways, it is this spirit of humility that
will guide us in wisdom that will bring us through the trial to victory. The
believer’s future hope of a crown of eternal life serves as the anchor of his
soul to secure his faith in God’s Word amidst trials (1:12).

On two occasions in the epistle of James the Lord reminds us of the brevity of
our lives (1:9-11, 4:14). This reminder is placed within the message of the
underlying theme of James, which is the perseverance of the saints. In James
1:9-11 we find an illustration in nature of the brevity of our lives, for we see
how quickly life in nature appears in all of its beauty, then it withers and dies
within days.

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:9-12 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s predestined plan
for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him with lowliness of
mind to receive a crown of life.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him with lowliness of mind
to receive a crown of life, God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him with lowliness of mind to receive a crown
of life.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him with lowliness of mind to receive a crown
of life, God exhorts us to persevere amidst persecutions by following His

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 predestined plan of faith and wisdom found in Him with lowliness of
mind to receive a crown of life.

d) The Warning: Worldly Desires, Sin, Death (1:13-15). James 1:13-15

describes the path of deception when facing temptations. If we face trials with
a proud heart and seek to do things our own way, we find that trials then
become a temptation to do evil. If this situation, our fleshly passions and
carnal reasoning lead us into sin, and when we follow sin long enough, it
results in death.

Everyone faces temptations, but not everyone overcomes them. The person
who responses to temptations by asking for wisdom and placing his faith in
God embarks on the path of perseverance, which choice results in a crown of
life; but for those who respond to temptations by following their passions and
desires give birth to sin which ends in death. James 1:6 gives the warning to
believers not to go down this path of error.

God created every human being with five sense-gates: hearing, seeing,
smelling, tasting and feeling. Most information that we receive enters
throughout ears and our eyes. Once this information enters into the mind,
which is the seat of our will, intellect and emotions, we must make a decision
whether to embrace the information or thought, or to reject it. If we embrace
it, our heart opens up and we receive the information. Then we will have our
bodies act out the ideals that we have embraced.

When an evil temptation enters our minds, we who have a pure heart do not
lust after it nor desire it. The man with a wicked heart will embrace the
temptations within his heart because of his evil desires (1:14). He will then tell
his body to commit such sins (1:15). After living a life of pursuing those lusts,
and having been brought into the bondages of sin, he will eventually die in
those sins (1:15).

It is not a sin to have bad thoughts or to feel temptations. We cannot keep our
minds from seeing and hearing evil. As a child of God, we must choose by our
own will to reject such thoughts and cast down evil imaginations. For
example, God placed within the Garden of Eden the tree of the knowledge of
good and evil to test man’s love and devotion to Him. God did not tempt man
to eat of the fruit of this tree. Rather, Adam and Eve were drawn away from
God’s Word to follow the words of Satan because of their own lusts and
desires (1:14). The pursuit of their own desires gave birth to sin and sin
brought forth death (1:15). Those who resist such worldly temptations
demonstrate their love to God (1:12).

We find a similar description of the progressive order of sin leading to

destruction in 1 Timothy 6:9, “But they that will be rich fall into temptation

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 and a snare, and into many foolish and hurtful lusts, which drown men in
destruction and perdition.”

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:13-15 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s predestined plan
for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death, God has exhorted the New
Testament Church to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him rather than yielding to worldly
temptations leading to death, God exhorts us to persevere amidst
persecutions by following His predestined plan of faith and wisdom found
in Him rather than yielding to worldly temptations leading to death.

3. Calling: The Call to Be Doers of God’s Word (1:16-27). All believers are
called to walk through their spiritual journey with faith and patience (1:16-27).
Bishop James warns us against the deception of sin in order that we might we
might walk in the enlightenment of God’s Word (1:16-21). James gives us the
illustration of a man looking into a mirror to explain how we are to view ourselves
in light of God’s Word (1:22-24). He promises that those who obey His Word will
walk in divine blessings (1:25). He then warns those who think that they are
religious and devour by asking them to examine their conduct in light of God’s
commandments to love the weak and needy and to walk in holiness before the
Lord (1:26-27).

If we will humble ourselves before the Lord (1:9-12), the Lord will show us
exactly what to do through His Word in order to walk through each trial
victoriously (1:16-27). Thus, Bishop James takes us on a series of lessons in order
to learn how to walk in the wisdom of God so that we can persevere. We can be
certain that God’s plan for our lives always leads us into victory (Rom 8:37, 1 Cor
15:57, 2 Cor 2:14): Romans 8:37, “Nay, in all these things we are more than

91
conquerors through him that loved us.” 1 Corinthians 15:57, “But thanks be to
God, which giveth us the victory through our Lord Jesus Christ.” 2 Corinthians
2:14, “Now thanks be unto God, which always causeth us to triumph in Christ, and
maketh manifest the savour of his knowledge by us in every place.” Thus, James
1:16-27 gives us the steps to overcoming trials by faith in God by submission to
His Word.

In James 1:16-27 Bishop James exhorts the Jewish believers to be doers of the
Word of God, and not just hearers. The epistle of James alludes to the assembly of
the early Jewish converts in the Temple and synagogues (2:2) a number of times,
as the Old Testament Scriptures were read to them (1:19-27) by a scribe or teacher
(3:1). We can imagine Jewish believers assembling in the synagogues, or among
themselves, and following their tradition of worship and teaching of God’s Word.
They would hear the Scriptures being read to them, and there would be a
discussion of its interpretation in light of Jesus Christ as the Messiah.

When we ask God for wisdom in the midst of trials (Jas 1:2-8), and if we humble
ourselves and are willing to listen to God (Jas 1:9-12), He will surely speak to us.
Thus, the next step in overcoming trials is to respond in obedience to what God
tells us to do in His Word and through His servants (Jas 1:16-27). James 1:19-21
tells us that we have to make a decision when facing each trial in life in order to
pass the test. We decide whether to receive God’s Word and obey it, or reject it
and do things our own foolish way, which often is an angry response (1:20), since
a trial often involves someone doing us wrong. James will later discuss these two
decisions in James 3:13-18 as decisions of earthly wisdom and heavenly wisdom.
James 1:22-27 explains the difference between false humility and true humility. In
order to get onto the path that leads to a crown of life we must overcome the
deception of false humility. We become doers of God’s Word from a pure heart
(1:22-25). We are justified before God by being doers of God’s Word and not
hearers only. False humility is most readily seen in our acts of an unbridled tongue
(1:26), while true humility is most clearly demonstrated in helping those who
cannot help themselves, namely, widows and orphans (1:27).

Central Ideas - Here are proposed statements expressing the central ideas of James
1:16-27 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s call to the Church to become
doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by heeding God’s call to become doers of
His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by heeding God’s call to become

92
 doers of His Word in order to receive His blessings by living a lifestyle of pure
and sincere religious faith in Him, God has exhorted the New Testament
Church to persevere amidst persecutions by heeding His call to become doers
of His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by heeding His call to become doers of His
Word in order to receive His blessings by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
heeding His call to become doers of His Word in order to receive His
blessings by living a lifestyle of pure and sincere religious faith in Him.

Here is a proposed outline:

a) The Path of the Word of Truth (1:16-21). In James 1:16-21 Bishop James
calls these Jewish believers to the path of obedience to God’s Word. He
begins with a warning to avoid deception, which leads to the path of death
(1:16). James 1:17-18 then tells us the reason we can safely humble ourselves
to God’s Word, since only good things coming from God (1:17); and since He
begat us with the Word of Truth to be a first fruits of His new creation (1:18);
thus, He only has good plans for us. James also says this because he wants his
readers to understand that the trials they are facing are not from God. It is not
and never has been His nature to bring trials into people’s lives that lure them
into sin. James has just stated this in James 1:13, “Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted with evil, neither
tempteth he any man.” Rather, God’s will for our lives is to partake of His
eternal nature and kingdom, which is proven by the very fact that we have
been born again as new creatures in Christ, longing for our complete
redemption in glory, which James calls the “crown of life” in 1:12. God’s
purpose for us, even in the midst of trials, is to walk in the character of His
first-born creatures (1:18). This is our divine calling within the context of the
theme of the epistle of James, which is the perseverance of the saints by our
works.

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:16-21 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s call to the
Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by heeding God’s call to
become doers of His Word.

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 Theological Idea – Because Bishop James exhorted the Jewish believers
of the Diaspora to persevere amidst persecutions by heeding God’s call
to become doers of His Word, God has exhorted the New Testament
Church to persevere amidst persecutions by heeding His call to become
doers of His Word.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by heeding His call to become doers of
His Word, God exhorts us to persevere amidst persecutions by heeding
His call to become doers of His Word.

b) Illustration: The Mirror and the Blessing (1:22-25). James 1:22-24 gives
us the illustration of a man looking into a mirror to explain how we are to
view ourselves in light of God’s Word. James 1:25 promises that those who
obey His Word will walk in divine blessings.

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:22-25 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s call to the
Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by heeding God’s call to
become doers of His Word in order to receive His blessings.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by heeding God’s call
to become doers of His Word in order to receive His blessings, God has
exhorted the New Testament Church to persevere amidst persecutions by
heeding His call to become doers of His Word in order to receive His
blessings.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by heeding His call to become doers of
His Word in order to receive His blessings, God exhorts us to persevere
amidst persecutions by heeding His call to become doers of His Word in
order to receive His blessings.

c) The Warning (1:26-27). James 1:26-27 warns those who think that they are
religious and devour by asking them to examine their conduct in light of
God’s commandments to love the weak and needy and to walk in holiness
before the Lord.

Central Ideas - Here are proposed statements expressing the central ideas of
James 1:26-27 emphasizing the perseverance of the New Testament Church

94
 amidst persecutions from without the Church, namely, God’s call to the
Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by living a lifestyle of pure and
sincere religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by living a lifestyle of
pure and sincere religious faith in Him, God has exhorted the New
Testament Church to persevere amidst persecutions by living a lifestyle of
pure and sincere religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
living a lifestyle of pure and sincere religious faith in Him.

4. Justification: Faith in Light of the Royal Law and Works (2:1-26). James
opens this epistle by explaining that every believer faces manifold temptations. He
lays the foundational truth in our lives that God has predestined a path for every
believer to take in order to overcome trials (1:2-15), and he explains that all
believers are called to become doers of God’s Word in order to overcome trials
and temptations (1:16-27). James then takes us through a discussion of how true
justification works in the life of every believer. He exhorts us to demonstrate our
faith by walking in the Royal Law of loving one’s neighbour (2:1-13) and by
mixing works with our faith in God (2:14-26). A lifestyle of showing partiality and
neglecting the poor is not true faith in God, while genuine faith is demonstrated by
one’s works.

Literary Evidence for the Theme. There is literary evidence for the theme of
faith/justification in James 2:1-26. The Greek word πίστις is found sixteen times in
the epistle of James. All but three of its uses (Jas 1:3, 6; 5:15) are found in James
2:1-26 as Bishop James discusses faith without partiality and faith with works.
This concentration of uses of πίστις provide strong evidence for the underlying
theme of justification in this passage of Scripture as James addresses it from a
practical perspective rather than a theological perspective, as found in the Pauline
epistles.

Central Ideas - Here are proposed statements expressing the central ideas of James
2:1-26 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and works of faith:

95
 Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law and by
works of faith, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His standard
of justification shown in the Royal Law and by works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith,
God exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification shown in the Royal Law and by
works of faith.

Here is a proposed outline:

a) Faith and Royal Law (2:1-13). In James 2:1-13 we find a teaching about
true faith towards God, defined by the Royal Law of loving one’s neighbor.
Bishop James explains that true faith in God is demonstrated by loving one’s
fellow man, and showing partiality violates this law of love (Jas 2:1). One of
the greatest temptations of the flesh is to show partiality among the various
social classes of a church congregation James 2:2-4 gives the illustration of
Jewish believers gathered in a synagogue according to their tradition, as the
rich mingled with the poor. The leaders of these synagogues showed partiality
when they seated the rich Jews in good seats near the front to be seen by
others, while making the poor Jews sit or stand in the back. James condemns
this behaviour within the congregation of believers by showing them that the
very rich people who are exalted in church on the Sabbath are the ones
oppressing the poor during the week (Jas 2:5-7). Such partiality will result in
judgment without mercy (Jas 2:8-13).

Central Ideas - Here are proposed statements expressing the central ideas of
James 2:1-13 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s standard of
justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law of
love.

96
 Theological Idea – Because Bishop James exhorted the Jewish believers
of the Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown in the Royal Law
of love, God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His standard of
justification shown in the Royal Law of love.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by demonstrating their faith in God
through His standard of justification shown in the Royal Law of love, God
exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification shown in the Royal Law of
love.

Here is a proposed outline:

(1) The Path of Faith without Partiality Illustrated (2:1-4). In James

2:1-4 Bishop James exhorts these Jewish believers to place their faith in
God without showing partiality towards others. If they want God to hear
their cries and show them mercy (Jas 2:13), then they must extend mercy
to the poor.

In James 2:2-4 we are given an illustration of how these Jewish believers

were showing partiality. We know from the writings of Eusebius that
James, the first bishop of the church in Jerusalem, worshipped and prayed
in the Temple, showing that he sought to co-exist with non-believing
Jews as much as possible (Ecclesiastical History 2.23.1-25). Thus, Jewish
believers would have continued their tradition of worshiping in the
Temple in Jerusalem and attending the synagogue as well as assembling
with local believers before its destruction in A.D. 70. I have seen the
partiality described in James 2:1-4 many times while a missionary in
Africa, where the rich were seated in the front at functions and the poor
stood outside on in the rear. This African custom was adopted by their
churches as well, providing a vivid picture of this warning against
showing partiality among the early Church. Many church members focus
on how others dress and judge others while sitting in church rather than
focusing upon the preaching of the Word. Imagine being in a
congregation of believers and looking around judging other and ignoring
the preaching of the Word (2:1-4). Those who continue to show partiality
are breaking the royal law, which teaches us to love our neighbour as
ourselves.

Central Ideas - Here are proposed statements expressing the central ideas
of James 2:1-4 emphasizing the perseverance of the New Testament

97
Church amidst persecutions from without the Church, namely, God’s
standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown in the Royal
Law of love without partiality towards the poor.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of justification
shown in the Royal Law of love without partiality towards the poor,
God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His
standard of justification shown in the Royal Law of love without
partiality towards the poor.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in God through His standard of justification shown in the Royal Law
of love without partiality towards the poor, God exhorts us to
persevere amidst persecutions by demonstrating our faith in Him
through His standard of justification shown in the Royal Law of love
without partiality towards the poor.

(2) The Warning against the Sin of Partiality (2:5-13). In James 2:5-13
Bishop James warns these Jewish believers about the consequences of
breaking the royal commandment of love by showing partiality. Those
who do show partiality are guilt of breaking Ten Commandments
concerning how one treats his neighbor. They will receive no mercy on
the Day of Judgment because they showed no mercy towards others.

Central Ideas - Here are proposed statements expressing the central ideas
of James 2:5-13 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, God’s
standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God, warning them of the consequences of the sin of
partiality that violates the Royal Law of love.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God, warning them of the consequences

98
 of the sin of partiality that violates the Royal Law of love, God has
exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him, warning them of
the consequences of the sin of partiality that violates the Royal Law
of love.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in Him, warning them of the consequences of the sin of partiality that
violates the Royal Law of love, God exhorts us to persevere amidst
persecutions by demonstrating our faith in Him, warning us of the
consequences of the sin of partiality that violates the Royal Law of
love.

b) Faith and Works (2:14-26). In order for them to get through their trials
victoriously and joyfully they must give their full attention to God’s Word and
show compassion towards the poor (2:14-17), and leave the judging of others
to the Lord. Compassion towards others in need is our expression of faith in
God (2:18-20). James illustrates this divine principle of faith and works by
using situations from the lives of Abraham and Rahab (2:21-26).

Central Ideas - Here are proposed statements expressing the central ideas of
James 2:14-26 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, God’s standard of
justification through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown by genuine works of
faith.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown by genuine
works of faith, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His
standard of justification shown by genuine works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by demonstrating their faith in God
through His standard of justification shown by genuine works of faith,
God exhorts us to persevere amidst persecutions by demonstrating our
faith in Him through His standard of justification shown by genuine
works of faith.

99
Here is a proposed outline:

(1) The Path of Faith and Works Illustrated (2:14-17). In James 2:14-17
Bishop James explain that genuine faith in God must be demonstrated in a
person’s life with good works (Jas 2:14). He illustrates this principle with
the example of how a child of God responds to those who are destitute of
clothing and food. Genuine faith in God will reach out to meet the needs
of those in need (Jas 2:15-16).

Central Ideas - Here are proposed statements expressing the central ideas
of James 2:14-17 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, God’s
standard of justification through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification, such as helping
those in need.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of
justification, such as helping those in need, God has exhorted the
New Testament Church to persevere amidst persecutions by
demonstrating their faith in Him through His standard of
justification, such as helping those in need.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in God through His standard of justification, such as helping those in
need, God exhorts us to persevere amidst persecutions by
demonstrating our faith in Him through His standard of justification,
such as helping those in need.

(2) The Warning: Faith without Works is Dead (2:18-26). In James

2:18-20 Bishop James warns of the danger of having faith in God without
works is dead, because even the demons believe in God and tremble. It is
not enough to claim to believe in God; one must demonstrate his faith by
his righteous lifestyle. James uses the lives of Abraham and Rahab as
examples of those who demonstrated their faith in God through their
works (Jas 2:21-26).

Central Ideas - Here are proposed statements expressing the central ideas
of James 2:18-26 emphasizing the perseverance of the New Testament

100
 Church amidst persecutions from without the Church, namely, God’s
standard of justification through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification, warning them that
faith without works is dead.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of
justification, warning them that faith without works is dead, God has
exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His
standard of justification, warning them that faith without works is
dead.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in God through His standard of justification, warning them that faith
without works is dead, God exhorts us to persevere amidst
persecutions by demonstrating our faith in Him through His standard
of justification, warning us that faith without works is dead.

5. Indoctrination: Walking in Meekness of Wisdom (3:1-4:12). In James 3:1-4:12

Bishop James explains how the Word of God must be applied to our lives in a
manner that produces good fruit and peace among fellow men rather than strife
and division. This section of the epistle of James reflects the phase of the
believer’s spiritual journey described as indoctrination. In the midst of the trials of
life, we persevere through faith and patience by allowing the teachings of God’s
Word to produce peace rather than division among believers in a congregation.
Trials can be very stressful, and such stress expresses itself through an unbridled
tongue. Those believers who are learning to bridle their tongue have moved into
the phase of indoctrination in their spiritual journey in preparation for divine
service.

This passage in James 3:1-4:12 continues to allude to the assembly of Jewish

believers in the Temple and local synagogues as they listened to the reading and
interpretation of the Scriptures by a rabbi or teacher. These Jewish believers would
be tempted to exalt themselves above others, aspiring to be the teacher, or rabbi,
which served as the head of local Jewish congregations. James now warns his
readers to avoid the temptation to exalt themselves above others as a teacher
because of the danger of exercising an unbridled tongue that brings divine
judgment. The Lord disciplines those in leadership position more severely than
laity because of the many lives that they influence. Thus, James addresses the

101
theme of indoctrination from a practical perspective in that those who discipline
themselves to walk in meekness of wisdom and bridle their tongue are the ones
being disciple and trained in the Christian faith.

Literary Evidence for the Theme. There is literary evidence for the theme of
indoctrination in James 3:1-4:12. This passage of Scripture opens with the Greek
word “teacher” (διδάσκαλος) (Jas 3:1) and it closes with the word “lawgiver”
(νομοθέτης) (Jas 4:12). Bishop James discusses the process of sanctification in this
passage, which he describes as “bridling the whole body” (Jas 3:1). He uses the
tongue of man as the outward evidence of one’s inner sanctification in this passage
(Jas 3:12). Those who walk in the “wisdom that is from above” before their fellow
man (Jas 3:14-18) are walking in “meekness of wisdom” (Jas 3:13), which
describes someone who has allowed God’s Word to rule their lives. Submission to
God and His Word is also an outward evidence of a believer growing in the
process of sanctification (Jas 4:1-10). Those children of God who refuse such
discipline in their spiritual journey face the Lawgiver on the Day of Judgment (Jas
4:11-12). Thus, the theme of indoctrination is reflected in this passage of Scripture
from a practical perspective using simple illustrations.

Central Ideas - Here are proposed statements expressing the central ideas of James
3:1-4:12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in the meekness of
divine wisdom before man and God, God has exhorted the New Testament
Church to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in the meekness of divine wisdom
before man and God, God exhorts us to persevere amidst persecutions by
walking in the meekness of divine wisdom before man and God.

Here is a proposed outline:

a) The Path of a Bridled Tongue (3:1-2). In James 3:1-2 Bishop James

introduces the topic of the believer’s indoctrination by discussing the
important role of the teacher (Jas 3:1) and his goal of bridling the whole body

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(Jas 3:2), which refers to the teaching of God’s Word to bring believers into
maturity through the process of sanctification of the entire man.

Central Ideas - Here are proposed statements expressing the central ideas of
James 3:1-2 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, the doctrinal principles
of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by understanding the important
role of God’s teachings as the means of growing into spiritual maturity.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by understanding the
important role of God’s teachings as the means of growing into spiritual
maturity, God has exhorted the New Testament Church to persevere
amidst persecutions by understanding the important role of God’s
teachings as the means of growing into spiritual maturity.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by understanding the important role of
God’s teachings as the means of growing into spiritual maturity, God
exhorts us to persevere amidst persecutions by understanding the
important role of God’s teachings as the means of growing into spiritual
maturity.

b) Illustrations of the Power of the Tongue (3:3-12). In James 3:3-12 Bishop

James gives his Jewish readers illustrations from the natural world to explain
the power of the tongue to direct men’s lives (Jas 3:3-9) as well as its need to
be bridled (Jas 3:10-12).

Central Ideas - Here are proposed statements expressing the central ideas of
James 3:3-12 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, the doctrinal principles
of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by understanding the power of
the tongue and its need to be bridled as a part of spiritual growth in God’s
teachings.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by understanding the
power of the tongue and its need to be bridled as a part of spiritual
growth in God’s teachings, God has exhorted the New Testament Church

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 to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings, God exhorts us to persevere amidst persecutions by
understanding the power of the tongue and its need to be bridled as a part
of spiritual growth in God’s teachings.

Here is a proposed outline:

(1) Illustration: The Bridle, the Rudder, and the Fire (3:3-9). In James
3:3-9 Bishop James explains the power of the tongue by using several
illustrations from nature; the bridled horse, the rudder of a ship, and the
spark that ignites a forest fire (3:3-6). James then explains the difficulty
of a man bridling his own tongue (3:7-9).

(2) Illustration: The Spring and the Fig Tree (3:10-12). In James 3:10-
12 Bishop James explains why the tongue of man needs to be bridled
using the illustrations of a spring of water and a fig tree. The unbridled
tongue can speak good things about some and evil about others. He gives
the illustration from nature of a natural spring that issues either fresh or
bitter water, but not both. He then explains how the fig tree can only
produce figs. Thus, the tongue should not be a source of both blessing and
cursing.

c) The Warning to Walk in Meekness of Wisdom (3:13-4:12). In James 3:13-

4:12 Bishop James warns his readers against earthly wisdom that brings divine
judgment from the Lawgiver. Instead, they are to walk in meekness of wisdom
with their fellow man (Jas 3:13-18). There is the danger of using their tongues
to create strife instead of godly love among the brethren. He gives them an
additional warning against the dangers of pursuing the things of this world
rather than submission to God and becoming at enmity with Him (Jas 4:1-10).
He warns these Jewish believers that there is only one Lawgiver, who judges
all mankind (Jas 4:11-12).

Central Ideas - Here are proposed statements expressing the central ideas of
James 3:13-4:12 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, the doctrinal principles
of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by pursuing peace with all men

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 through meekness of divine wisdom and by walking in submission to
God.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by pursuing peace with
all men through meekness of divine wisdom and by walking in submission
to God, God has exhorted the New Testament Church to persevere amidst
persecutions by pursuing peace with all men through meekness of divine
wisdom and by walking in submission to God.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom and by walking in submission to God, God
exhorts us to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom and by walking in submission to
God.

Here is a proposed outline:

(1) Meekness of Wisdom before One’s Fellow Man (3:13-18). In James

3:13-18 Bishop James describes the paths of earthly wisdom and divine
wisdom from above in one’s relationships to his fellow man. True
wisdom from God is expressed by walking in meekness with one’s fellow
man, which characterizes a man who has tamed his tongue, while earthly
wisdom is shown through envy and strife, which characterizes a man who
has an unbridled tongue (Jas 3:13-18). Thus, James contrasts the
importance of heavenly wisdom over earthly wisdom.

James 1:5 tells us to ask God for wisdom. The author now tells his
readers in James 3:13 to look for examples of true wisdom among their
church members. If a person is walking in envy and strife, he is walking
in earthly wisdom (Jas 3:14-16). If a person’s walk is characterized by
“pureness, then peaceable, gentle, and easy to be entreated, full of mercy
and good fruits, without partiality, and without hypocrisy” (Jas 3:17-18),
he is an example to be followed.

Central Ideas - Here are proposed statements expressing the central ideas
of James 3:13-18 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom.

105
 Theological Idea – Because Bishop James exhorted the Jewish
believers of the Diaspora to persevere amidst persecutions by
pursuing peace with all men through meekness of divine wisdom,
God has exhorted the New Testament Church to persevere amidst
persecutions by pursuing peace with all men through meekness of
divine wisdom.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom, God exhorts us to persevere
amidst persecutions by pursuing peace with all men through
meekness of divine wisdom.

(2) Meekness of Wisdom before God (4:1-12). In James 4:1-12 Bishop

James discusses the path of meekness of wisdom in one’s relationship
with God. He warns them against friendships with this world (Jas 4:1-6),
and exhorts them to submit their hearts to the Lord by humbling
themselves before Him (Jas 4:7-10), who is the Lawgiver and Judge of all
mankind (Jas 4:11-12).

Central Ideas - Here are proposed statements expressing the central ideas
of James 4:1-12 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by walking in submission
to God.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God, God has exhorted the New Testament
Church to persevere amidst persecutions by walking in submission to
God.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by walking in submission to
God, God exhorts us to persevere amidst persecutions by walking in
submission to God.

Here is a proposed outline:

(a) Warning against Friendship with the World (4:1-6). In James

4:1-6 Bishop James explains that it is man’s fleshly nature to war
against the laws of God in order to walk in the ways of this world.

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This behavior among believers causes their prayers to be
unanswered.

Central Ideas - Here are proposed statements expressing the central

ideas of James 4:1-6 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church,
namely, the doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of

the Diaspora to persevere amidst persecutions by walking in
submission to God rather than friendship with the world.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God rather than friendship with the
world, God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God
rather than friendship with the world.

Homiletical Idea – Because God has exhorted the New

Testament Church to persevere amidst persecutions by walking
in submission to God rather than friendship with the world, God
exhorts us to persevere amidst persecutions by walking in
submission to God rather than friendship with the world.

(b) Submission to God (4:7-12). In James 4:7-12 Bishop James

exhorts his readers to submit to God and resist the temptations of
walking in demonic, earthly wisdom. They must learn to resist the
devil and to repent of their sins, because the devil is the one that put
these evil temptations before us (Jas 4:7-10). This passage ends with
the warning that God is the Lawgiver and He will judge all mankind
(Jas 4:11-12).

Central Ideas - Here are proposed statements expressing the central

ideas of James 4:7-12 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church,
namely, the doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of

the Diaspora to persevere amidst persecutions by walking in
submission to God the Lawgiver and Judge.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God the Lawgiver and Judge, God has

107
 exhorted the New Testament Church to persevere amidst
persecutions by walking in submission to God the Lawgiver and
Judge.

Homiletical Idea – Because God has exhorted the New

Testament Church to persevere amidst persecutions by walking
in submission to God the Lawgiver and Judge, God exhorts us to
persevere amidst persecutions by walking in submission to God
the Lawgiver and Judge.

6. Divine Service: Following God’s Plan for Our Lives (4:13-5:6). In James 4:13-
5:6 Bishop James exhorts his readers to learn how to serve the Lord by submitting
to God’s divine directions (4:13-17) rather than pursuing worldly wealth (5:1-6).
One trial of faith that everyone faces is the temptation to spend their lives pursuing
worldly gain. We can see this being an issue in a local congregation, where Jewish
synagogues traditionally consisted of those who struggled for power and influence
in the local community.

Central Ideas - Here are proposed statements expressing the central ideas of James
4:13-5:6 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the divine service of doing the
Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through divine service by pursuing God’s
will for their lives rather than earthly riches.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through divine service by pursuing
God’s will for their lives rather than earthly riches, God has exhorted the
New Testament Church to persevere amidst persecutions through divine
service by pursuing God’s will for their lives rather than earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by pursuing God’s will
for their lives rather than earthly riches, God exhorts us to persevere amidst
persecutions through divine service by pursuing God’s will for our lives rather
than earthly riches.

Here is a proposed outline:

a) The Path of Submission to God’s Will (4:13-17). James tells those of us

who boast in our gains tomorrow that our lives are but a vapour, and we do
not know what tomorrow holds (4:13-14). The way we overcome

108
covetousness for this world’s goods is to commit our ways unto the Lord and
let Him guide us in the path to which He has called us (4:15-17).

Central Ideas - Here are proposed statements expressing the central ideas of
James 4:13-17 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, the divine service of
doing the Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through divine service by
pursuing God’s will for their lives.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through divine service
by pursuing God’s will for their lives, God has exhorted the New
Testament Church to persevere amidst persecutions through divine
service by pursuing God’s will for their lives.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through divine service by pursuing
God’s will for their lives, God exhorts us to persevere amidst persecutions
through divine service by pursuing God’s will for our lives.

b) The Warning: The Corruption of Riches (5:1-6). James 5:1-6 warns the
rich man of his end if he pursues riches rather than committing his ambitions
into the hands of the Lord. Why this passage on rich people? The rich had
misused the poor to obtain their wealth, and this will lead to death. James
called the rich to the path of humility earlier in James 1:10. For those rich men
who refuse this humble journey laid forth in this epistle, James speaks divine
judgment upon them. God also wanted those who were being oppressed to see
the dangers of wanting things other than God; for they had to live godly while
enduring wrong suffering from the rich.

In James 5:1-6 Bishop James decrees divine judgment upon those rich men
who have oppressed the righteous. While these evil men of wealth had
condemned and punished the upright (Jas 5:6), he turns this judgment back
upon their own heads. As in a court of law, he uses the testimony of three
witnesses against them to seal their divine damnation. He uses the testimony
of their material wealth gathered around them (Jas 5:2-3), the testimony of the
cries of those who have been defrauded by the rich (Jas 5:4-5), and the
evidence of those righteous men and women whom they have condemned and
killed (Jas 5:6). The Lord gave His Church the divine authority to judge men
upon earth, as we read in John 20:22-23, “And when he had said this, he
breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose
soever sins ye remit, they are remitted unto them; and whose soever sins ye

109
 retain, they are retained.” In addition, the apostle Paul tells us that the Church
shall take part in divine judgment at the Great White Throne Judgment in 1
Corinthians 6:2, “Do ye not know that the saints shall judge the world? and if
the world shall be judged by you, are ye unworthy to judge the smallest
matters?” Therefore, Bishop James has the divine authority to judge these rich
men with damnation.

Central Ideas - Here are proposed statements expressing the central ideas of
James 5:1-6 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, the divine service of
doing the Lord’s will:

Exegetical Idea – Bishop James warned the Jewish believers of the

Diaspora to persevere amidst persecutions by avoiding the pursuit of
earthly riches.

Theological Idea – Because Bishop James warned the Jewish believers of

the Diaspora to persevere amidst persecutions by avoiding the pursuit of
earthly riches, God has exhorted the New Testament Church to persevere
amidst persecutions by avoiding the pursuit of earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through divine service by avoiding the
pursuit of earthly riches, God exhorts us to persevere amidst persecutions
through divine service by avoiding the pursuit of earthly riches.

7. Perseverance: The Hope of His Coming and Prayer (5:7-18). Bishop James
leads us to the final step of our journey of perseverance by exhorting on patience
(Jas 5:7-12) and prayer (Jas 5:13-18), which virtues support the theme of the
perseverance of the saints; for it is only through patience and prayer that we will
persevere and overcome the trials of life. Each of these trials listed above must be
patiently endured if we are to overcome them. Because our faith is an important
element of our faith and prayer, the author of Hebrews writes, “That ye be not
slothful, but followers of them who through faith and patience inherit the
promises.” (Heb 6:12) In order to illustrate the two virtues of patience and pray,
James draws upon two of the greatest examples of patience and prayer from the
Old Testament. Job serves as a person who demonstrated the greatest example of
patience in the midst of trials, and Elijah’s prayers demonstrates the greatest
example of prayer during a three and a half year trial of drought.

It is through patience and prayer that we find the strength to endure trials while
counting it all joy. This is the way that a believer is able to endure trials; for
without patience or prayer, a person will faint and give up his faith in God in the
midst of trials, which was the temptation that Job faced. Thus, we find this same

110
theme of patience (Jas 1:2-4) and prayer (Jas 1:5-8) in the opening verses of this
epistle.

Central Ideas - Here are proposed statements expressing the central ideas of James
5:7-18 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, perseverance through patience and
prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through patience expectation of the Second
Coming and through prayer.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through patience expectation of
the Second Coming and through prayer, God has exhorted the New Testament
Church to persevere amidst persecutions through patience expectation of the
Second Coming and through prayer.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through patience expectation of the Second
Coming and through prayer, God exhorts us to persevere amidst persecutions
through patience expectation of the Second Coming and through prayer.

Here is a proposed outline:

a) The Path of Patience and Hope (5:7-12). In James 5:7-12 Bishop James
exhorts his readers to walk along the path of patience in light of their hope of
eternal life and the Second Coming of Jesus Christ. He gives them the
example of the farmer patiently waiting for his crops to mature at harvest time
(Jas 5:7-9). He reaches into the Holy Scriptures with a second example of
patience and hope seen in the life of the patriarch Job (Jas 5:10-12).

Central Ideas - Here are proposed statements expressing the central ideas of
James 5:7-12 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, perseverance through
patience and prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through patience expectation
of the Second Coming.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through patience
expectation of the Second Coming, God has exhorted the New Testament

111
 Church to persevere amidst persecutions through patience expectation of
the Second Coming.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through patience expectation of the
Second Coming, God exhorts us to persevere amidst persecutions through
patience expectation of the Second Coming.

Here is a proposed outline:

(1) The Farmer as an Example of Patience (5:7-9). In James 5:7-9

Bishop James gives his people the example of the farmer as a man of
patience (Jas 5:7). His readers are to make the same decision as the
farmer to patiently wait for their eternal rewards (Jas 5:8) without
grumbling and complaining, which is evidence of impatience and unbelief
(Jas 5:9). He has told them earlier that “if any man offend not in word, the
same is a perfect man, and able also to bridle the whole body.” (Jas 3:2)

(2) Job as an Example of Patience (5:10-12). In James 5:10-12 Bishop

James gives clear examples of patience during wrongdoing by referring to
the suffering servants of the Old Testament. God gives us the greatest
example from Scriptures of someone who suffered the deepest losses for
something that was not their fault. The example of Job tells us how he
overcame through patience. The Lord greatly rewarded Job for his
patience. Finally, the believer’s patience and hope in the midst of trials is
maintained by controlling his tongue when tempted to make oaths to God
that cannot be kept (Jas 5:12). He has told them earlier that “if any man
offend not in word, the same is a perfect man, and able also to bridle the
whole body.” (Jas 3:2)

b) The Path of Patience and Prayer (5:13-18). In James 5:13-18 Bishop

James exhorts his readers to walk along the path of patience by learning how
to pray effectively. We can either choose to rejoice, or we can sorrow in the
midst of trials (Jas 1:2). We are taught in James 5:13 to sing psalms and
worship the Lord in an act of faith. This effort to worship God will lift us out
of our sorrows. As we learn to practice this action of faith, it becomes easier
for us to maintain our joy during these trials. However, if we do not learn to
walk in joy, then we will be overcome by sorrow. This sustained sorrow can
lead to discouragement and even sickness (Jas 5:14). But thanks be unto God
for His endless grace. He has made a way for us to be healed. If we will call
the elders of the church to pray for us (Jas 5:15) and acknowledge our sins
(Jas 5:16), then God will forgive us and heal our bodies. This is because sin
has been the root cause of the sickness in the first place. James 5:17-18 gives
us the example of the effectiveness of prayer despite our human frailty in the
life of the prophet Elijah.

112
 Central Ideas - Here are proposed statements expressing the central ideas of
James 5:13-18 emphasizing the perseverance of the New Testament Church
amidst persecutions from without the Church, namely, perseverance through
patience and prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through effective prayer and
thanksgiving.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through effective prayer
and thanksgiving, God has exhorted the New Testament Church to
persevere amidst persecutions through effective prayer and thanksgiving.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through effective prayer and
thanksgiving, God exhorts us to persevere amidst persecutions through
effective prayer and thanksgiving.

Here is a proposed outline:

(1) Different Ways to Pray (5:13-16). In James 5:13-16 Bishop James

exhorts the Jews of the Diaspora to pray for one another and to give
thanks to God.

(2) Elijah as an Example of Prayer (5:17-18). In James 5:13-16 Bishop

James reminds the Jews of the Diaspora about the life of the prophet
Elijah as an example of effective prayer.

8. Glorification: Exhortation to Save Those in Error (5:19-20). James concludes

his epistle to these Jewish congregations in James 5:19-20 by exhorting them to
warn their fellow believers who were living contrary to God’s Word of eternal
damnation. These who have fallen from the path of faith and patience should be
exhorted on how to overcome their trials by faith as others have overcome, so that
none of them stray from their faith in God. Thus, the theme of glorification
undergirds these last two verses of the epistle of James in that they point believers
towards eternal life for overcomers.

This epistle has given two paths to choose from for each trial faced. Thus, those
who hear and do God’s Word are now equipped to show the erring brother how to
convert and walk in the path of life. The brother who errs can be shown how to
face the temptation of showing partiality by refusing to judge others and how to
mix faith with works (2:1-26). He can be shown how to overcome an unbridled
tongue through meekness of wisdom (3:1-18). He can be shown how to overcome

113
strife by submitting himself unto God and resisting the Devil (4:1-12). He can be
shown how to overcome the pursuits of this world by committing his ways unto
God (4:13-5:6). Finally, he can be exhorted to patience and prayer through the
examples of Job and Elijah (5:7-18).

Central Ideas - Here are proposed statements expressing the central ideas of James
5:19-20 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the believer’s glorification in
exhorting one another to walk in faith and patience with God:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions as they encouraged one another to walk in
faith and patience with God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God, God has exhorted the New Testament
Church to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions as they encouraged one another to walk in faith
and patience with God, God exhorts us to persevere amidst persecutions as we
encourage one another to walk in faith and patience with God.

III. Outline of the Literary Structure

“Try to construct an outline that genuinely represents
the major units of information. In other words, the outline
should be a natural, not artificial, outgrowth of the passage.” 127
(Douglas Stuart)

The reason for preparing an outline of the literary structure of a book is to

visualize its theological framework at a glance. This brevity allows one to look at
the book’s framework from beginning to end in order to understand the author’s
purpose.

The following outline is a summary of the preceding literary structure; thus, it

reflects the theological framework of the epistle of James: its purpose, its three-
fold thematic scheme, and its literary structure. As a result, this outline offers
sermon sections that fit together into a single message that can be used by
preachers and teachers to guide a congregation or class through the epistle of
James. This journey through James will lead believers into one aspect of

127
Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, 4th edition
(Louisville, Kentucky: Westminster John Knox Press, 2009), 15, Logos.

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conformity to the image of Christ Jesus that was intended by the Lord, which in
this book of the Holy Scriptures is to prepare Christians to patiently and joyfully
serve the Lord with good works in the midst of trials.

1. Greeting 1:1
2. Predestination: The Path of Faith Established by God 1:2-15
a) The Path of Faith and Patience through Wisdom 1:2-8
(1) Facing the Trial 1:2-4
(2) Asking for Wisdom 1:5-8
b) Illustration: The Fading Flower and Promise of Life 1:9-12
c) The Warning: Worldly Desires, Sin, Death 1:13-15
3. Calling: The Call to Be Doers of God’s Word 1:16-27
a) The Path of the Word of Truth 1:16-21
b) Illustration: The Mirror and the Blessing 1:22-25
c) The Warning 1:26-27
4. Justification: Faith in Light of the Royal Law and Works 2:1-26
a) Faith and Royal Law 2:1-13
(1) The Path of Faith without Partiality Illustrated 2:1-4
(2) The Warning against the Sin of Partiality 2:5-13
b) Faith and Works 2:14-26
(1) The Path of Faith and Works Illustrated 2:14-17
(2) The Warning: Faith without Works is Dead 2:18-26
5. Indoctrination: Walking in Meekness of Wisdom 3:1-4:12
a) The Path of a Bridled Tongue 3:1-2
b) Illustrations of the Power of the Tongue 3:3-12
(1) Illustration: The Bridle, the Rudder, & the Fire 3:3-9
(2) Illustration: The Spring and the Fig Tree 3:10-12
c) The Warning to Walk in Meekness of Wisdom 3:13-4:12
(1) Meekness of Wisdom before One’s Fellow Man 3:13-18
(2) Meekness of Wisdom before God 4:1-12
(a) Warning against Friendship with the World 4:1-6
(b) Submission to God 4:7-12
6. Divine Service: Following God’s Plan for Our Lives 4:13-5:6
a) The Path of Submission to God’s Will 4:13-17
b) The Warning: The Corruption of Riches 5:1-6
7. Perseverance: The Hope of His Coming and Prayer 5:7-18
a) The Path of Patience and Hope 5:7-12
(1) The Farmer as an Example of Patience 5:7-9
(2) Job as an Example of Patience 5:10-12
b) The Path of Patience and Prayer 5:13-18
(1) Different Ways to Pray 5:13-16
(2) Elijah as an Example of Prayer 5:17-18
8. Glorification: Exhortation to Save Those in Error 5:19-20

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 THE TEXT, EXEGESIS, AND COMMENTS
“No commentary can claim total originality, but each one can add
another facet of understanding to the book being studied.” 128
F. B. Huey, Jr.

The Salutation (Greeting)

(James 1:1)

James 1:1 serves as a customary salutation opening this epistle in which James
greets the Jewish believers in the Diaspora.

Literary Evidence for the Structure. The opening salutations of the New Testament
epistles generally contain three literary elements that were customary in the first
century: (1) the name of the writer, (2) the name of the recipient(s), and (3) a
blessing of God’s grace, peace, and mercy. James 1:1 contains the first two
elements, leaving off the divine blessing.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:1 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church:

Exegetical Idea – Bishop James was inspired to write to the Jewish believers
of the Diaspora, exhorting them to persevere amidst persecutions through faith
and patience in light of their new birth and hope of eternal life.

Theological Idea – Because Bishop James was inspired to write to the Jewish
believers of the Diaspora, exhorting them to persevere amidst persecutions
through faith and patience in light of their new birth and hope of eternal life,
God has empowered the New Testament Church to persevere amidst
persecutions through faith and patience through the new birth and hope of
eternal life.

Homiletical Idea – Because God has empowered the New Testament Church
to persevere amidst persecutions through faith and patience through the new
birth and hope of eternal life, God empowers us to persevere amidst

128
F. B. Huey, Jr., Jeremiah, Lamentations, in The New American Commentary, vol. 16
(Nashville: Broadman and Holman Publishers, 1993), 10, Logos.

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 persecutions through faith and patience through the new birth and hope of
eternal life.

Text
1
James, a servant of God and of (the) Lord Jesus Christ to the twelve
tribes which are in the Dispersion, greetings.

The Historical Setting of the Epistle of James. The discussion of the historical
setting of the epistle of James supports the early Church tradition that James the
brother of the Lord Jesus Christ wrote his epistle to the early Jewish converts from
Jerusalem around A.D. 44-48 because of the numerous trials that they were facing.

1:1 “James, a servant of God and of (the) Lord Jesus Christ” (Ἰάκωβος θεοῦ
καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος). It is important to note that James, traditionally
identified as the brother of the Lord Jesus Christ, does not base his authority in this
Epistle on his physical relationship to the Lord, but rather, upon his spiritual office
as a servant of Jesus Christ, and we know from Church tradition, as the first bishop
of the church in Jerusalem.

1:1 “to the twelve tribes” (ταῖς δώδεκα φυλαῖς). James, as the first bishop of
Jerusalem and the author of this epistle, would have, no doubt, seen the church at
Jerusalem as the center of Jewish Christianity. Jews from around the world would
come to the Jewish festivals annually, and they saw Jerusalem as the center of their
faith, and themselves as Jews, the twelve tribes of Israel, scattered abroad. Peter,
the apostle to the Jews (Gal 2:8), also refers to the Diaspora in his first epistle, as
he considers them to be Jewish Christians. Why would James and Peter make these
distinctions between Jewish and Gentile Christians? Most likely it is because they
did not want to infringe upon Paul’s ministry to the Gentile converts. Therefore, in
James’ ministry to the Jewish Christians who lived in the same region of the world
as the Gentile converts, he was careful not to exercise authority over the Gentile
churches founded by Paul.

Jerome (A.D. 342-420) says that this is an epistle to the Jewish believers, as Peter
is an apostle to the circumcision. Thus, describes “the strangers” in 1 Peter 1:1 as
“believers in circumcision”:

“Simon Peter the son of John, from the village of Bethsaida in the province of
Galilee, brother of Andrew the apostle, and himself chief of the apostles, after
having been bishop of the church of Antioch and having preached to the
Dispersion --the believers in circumcision, in Pontus, Galatia, Cappadocia,
Asia and Bithynia--pushed on to Rome in the second year of Claudius to over-
throw Simon Magus,” (Lives of Illustrious Men 1) (NPNF 2.3)

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James and Peter both were ministers to the Jewish nation. In light of this, they did
not want to boast of laboring in another man’s field. Even Paul was careful not to
do the same in his ministry to the Gentiles, as we read in 2 Corinthians 10:13-16,
“But we will not boast of things without our measure, but according to the measure
of the rule which God hath distributed to us, a measure to reach even unto you. For
we stretch not ourselves beyond our measure, as though we reached not unto you:
for we are come as far as to you also in preaching the gospel of Christ: Not
boasting of things without our measure, that is, of other men's labours; but having
hope, when your faith is increased, that we shall be enlarged by you according to
our rule abundantly, To preach the gospel in the regions beyond you, and not to
boast in another man's line of things made ready to our hand.” Therefore, both
James and Peter address the Jewish converts who had scattered with the
persecutions that had arisen by the time of the writing of their epistles, in respect
of Paul’s converts who were living in these same parts of the world. This is one of
the reasons that this epistle is the most Jewish writing of the New Testament.

Paul went so far as to call the Jews his brethren in Romans 9:1-3, “I say the truth
in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That
I have great heaviness and continual sorrow in my heart. For I could wish that
myself were accursed from Christ for my brethren, my kinsmen according to the
flesh.” Spiritually, we also are Abraham’s seed, grafted to the true vine, as Paul
writes in Romans 11:24, “For if thou wert cut out of the olive tree which is wild by
nature, and wert grafted contrary to nature into a good olive tree: how much more
shall these, which be the natural branches, be grafted into their own olive tree?”
Galatians 3:7, “Know ye therefore that they which are of faith, the same are the
children of Abraham.” Therefore, the epistle of James is also used by the Gentile
Christians.

The early New Testament Church did not make the distinction between the Jewish
religion and a separate Christian religion that we do today. These were not two
different religions, but, rather, one was a greater revelation of the Messianic
promise. At first, these early believers were Jews. When the issue of circumcision
arose because of the apostle Paul’s evangelistic outreach, Bishop James issued a
mandate to the Gentile converts (Acts 15:1-35). At a later date, Bishop James sees
the need to address the issue of persecutions that arose among the Jews of the
Diaspora. Therefore, he wrote an epistle to them.

1:1 “which are in the Dispersion” (ταῖς ἐν τῇ διασπορᾷ). The English phrase
“which are scattered abroad” in James 1:1 is translated from the Greek word
διασπορϊά, from which we derive the English word “Diaspora.” God was able to
use the dispersion of the Jews across the known world as a foothold of faith to
spread the Gospel. This “Diaspora” is mentioned in two other New Testament
passages: John 7:35, “Then said the Jews among themselves, Whither will he go,
that we shall not find him? will he go unto the dispersed among the Gentiles, and

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teach the Gentiles?” 1 Peter 1:1, “Peter, an apostle of Jesus Christ, to the strangers
scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

John Calvin describes how the Diaspora of the Jews took place, saying, “When the
ten tribes were banished, the Assyrian king placed them in different parts.
Afterwards, as it usually happens in the revolutions of kingdoms (such as then took
place,) it is very probable that they moved here and there in all directions. The
Jews had been scattered almost unto all quarters of the world. He [James] then
wrote and exhorted all those whom he could not personally address, because they
had been scattered far and wide.” 129

Every city that the apostle Paul entered, he first found the synagogues and
preached to the Jews. It was only after the Jews rejected the message of Jesus that
Paul went to the Gentiles. God had prepared an ideal time when the Greek
language was universally known, the Romans had built the infrastructure of roads,
and the Jews, who were looking for their Messiah, had spread their synagogues
throughout the civilized world.

1:1 “greetings” (χαίρειν). The Greek infinitive χαίρειν is used in James 1:1 as a
formula of greeting, which comes from χαίρω. In this elliptical form it is called an
epistolary infinitive, and is used only three times in the New Testament. It not used
by Paul, Peter, or Jude in opening any of their epistles. Thus, it is unique to the
New Testament epistles in opening James. It also occurs also in the letter that
James wrote to the churches at the first council of Jerusalem in Acts 15:23, “And
they wrote letters by them after this manner; The apostles and elders and brethren
send greeting unto the brethren which are of the Gentiles in Antioch and Syria and
Cilicia:” This similarity in style is evidence that James, the leader of the Jerusalem
council in Acts 15, is the same James who wrote this epistle. This infinitive is also
found in the opening of the letter of Claudius to Felix in Acts 23:26, “Claudius
Lysias unto the most excellent governor Felix sendeth greeting.”

We also find this Greek infinitive χαίρειν used as an absolute infinitive in Romans
12:15 and twice in 2 John 1:10-11: Romans 12:15, “Rejoice with them that do
rejoice, and weep with them that weep.” 2 John 1:10-11, “If there come any unto
you, and bring not this doctrine, receive him not into your house, neither bid him
God speed: For he that biddeth him God speed is partaker of his evil deeds.”

Predestination: The Path of Faith Established by God

(James 1:2-15)

After greeting his readers (1:1), the author addresses their present condition of
hardships and trials. The underlying theme of the epistle of James is the saint’s

129
John Calvin, Commentaries on the Epistle of James, trans. John Owen, in Commentaries on the
Catholic Epistles (Edinburgh: The Calvin Translation Society, 1855), 278.

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perseverance in the faith amidst the trials of this Christian life. This journey of
perseverance must be walked out joyfully if one is to find the strength to endure its
trials, for the joy of the Lord is our strength. James 1:2-15 establishes the fact that
God has predestined His children to overcome all trials in their life through faith
and patience. James 1:2-8 describes the path of faith and patience that God’s
children must choose if they are to overcome trials. Once the decision is made, we
must start the journey by getting divine wisdom (1:5). At first, walking in divine
wisdom is not easy, for we have not tested it in our lives, having lived with carnal
reasonings (1:6-8). However, we must learn to humble ourselves before the Lord if
we are to overcome trails. (1:9-11). James illustrates the brevity our man’s life
with the short-lived beauty of a flower (1:10-11). This teaches us that we must
look beyond this earthly life and towards the eternal if we are to develop the faith
and patience necessary to overcome trials and receive a crown of life (1:12). Trials
and temptations offer us opportunities to demonstrate our love and devotion to
God (1:12). If we face trials with a proud heart and seek to do things our own way,
we find that trials then become a temptation to do evil. If this situation, our fleshly
passions and carnal reasoning lead us into sin, and when we follow sin long
enough, it results in death (1:13-15). When we yield to these earthly temptations
we do so because of our own selfishness (1:13-14). The proud will find himself
tempted into sin because of his fleshly passions and eventually be overcome by the
trial (1:13-15), and this road leads to death (1:15). Thus, the journey that we take
initially depends upon how we face trials, with humility or with pride. James 1:2-
15 shows us that we can respond to trials in two different ways:

Trials  (Humility: The trial becomes a test of faith) Patience  Maturity 

Crown of Life
Trials  (Pride: The trial becomes an temptation to do evil) Lust  Sin 
Death

We can also see God’s predestined, redemptive plan for us reflected in the words
“faith, patience, and completion,” which can be translated into the phases of our
spirit journey, which are “justification, perseverance, and glorification.”

Central Ideas - Here are proposed statements expressing the central ideas of James
1:2-15 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s predestined plan for the
Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
and wisdom found in Him to receive a crown of life rather than yielding to
worldly temptations leading to death.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined

120
 plan of faith and wisdom found in Him to receive a crown of life rather than
yielding to worldly temptations leading to death, God has exhorted the New
Testament Church to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him to receive a crown of life
rather than yielding to worldly temptations leading to death.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him to receive a crown of life rather than yielding to worldly
temptations leading to death, God exhorts us to persevere amidst persecutions
by following His predestined plan of faith and wisdom found in Him to
receive a crown of life rather than yielding to worldly temptations leading to
death.

Here is a proposed outline:

a) The Path of Faith and Patience through Wisdom 1:2-8

b) Illustration: The Fading Flower & Promise of Life 1:9-12
c) The Warning: Worldly Desires, Sin, Death 1:13-15

The Purpose of Trials. We must ask the question within the context of James 1:2-
15 of why God allows such difficult trials to come our way. The answer can be
found in the fact that these trials give men an opportunity to demonstrate their love
for God. We see a clear example of this in the story of Adam and Eve in the
Garden of Eve. They faced a trial when the serpent tempted them to eat from the
tree of the knowledge of good and evil. The Lord had told them to eat from every
tree in the garden except this tree. God did not put this tree in the Garden because
He wanted Adam and Eve to sin, but rather, it was the one tree that God would use
to give them a trial, or test, of faith as a way that they could demonstrate their love
to Him. Unfortunately, Adam and Eve chose the path of lust, sin and death.

Patience and Prayer. The need for patience (1:2-4) and prayer (1:5-8) is found in
the opening verses of this epistle. We find this same theme of patience (5:7-11)
and prayer (5:8-20) in the closing passage of this same epistle. The greatest
example of patience in the Old Testament is Job, while the greatest example of the
power of prayer was prayed by Elijah when he shut up heaven. Both of these
examples are given in the closing passage; for it is through patience and prayer that
we find the strength to endure trials while counting it all joy.

The Path of Faith and Patience through Wisdom

(James 1:2-8)

James begins by stating the theme of this epistle, which is that our faith in God and
our patience to obey His Word will produce perseverance to overcome the trials of
life with joy (1:2-4). We first make a decision to endure trials joyfully (1:2). This

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decision opens the door for the journey that is set before us of growing into
spiritual maturity (1:3-4) (compare Heb 12:1-2). As we patiently obey God’s
Word, we develop maturity in our character (1:3-4), which eventually results in a
crown of life (1:12). If we will humble ourselves and seek God’s wisdom, trials
become tests of faith (1:5-8).

Central Ideas - Here are proposed statements expressing the central ideas of James
1:2-8 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s predestined plan for the
Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
and wisdom found in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined
plan of faith and wisdom found in Him, God has exhorted the New Testament
Church to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him, God exhorts us to persevere amidst persecutions by
following His predestined plan of faith and wisdom found in Him.

Here is a proposed outline:

(1) Facing the Trial 1:2-4

(2) Asking for Wisdom 1:5-8

Facing the Trial

(James 1:2-4)

We first recognize trials as an opportunity to develop a mature character (1:2-4).

We can find a place of joy in the midst of trials because each lesson in life that
brings trials and pressures allows us to learn how to exercise our faith, which is
worked out by patience endurance. It is only with our patience during such trials
that faith can operate to bring us through the problems. Without such patience our
faith can never brought to maturity (2:22). Therefore, the epistle of James gives us
different types of pressures and trials in life and teaches us how to patiently walk
through each one by faith. James calls this the “testing of our faith” (1:3) and he
will give us wisdom in his epistle on how to walk by faith (1:5).

The Text

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 2
You consider (it) absolute joy, my brethren, whenever you might fall
into various periods of testing, 3knowing that the testing of your faith
produces patient endurance. 4And let endurance have (its) perfect work
in order that you might be perfect and complete, lacking in nothing.

Faith Overcomes by Patience: The Role of Joy in Our Patient Endurance. Note
these words of comfort from Frances J. Roberts book, Come Away My Beloved.
This passage exhorts us to learn how to rejoice during times of distress. It tells us
to look to God as our Maker, who is mighty to restore our lives.

“Praise Me. This I ask of thee in times when it seemeth indescribably difficult
to do so. I ask it of thee in love that is stern at this point because I know
unequivocally that it is your only hope for survival. Distress of soul and grief
of heart can only bring on destruction of body. Joy alone is a healer, and ye
can have it in the darkest hour if ye will force thy soul to rise to Me in worship
and adoration. I have not failed thee and ye have not failed Me. It is only that
ye have failed thyself – or, so to speak, the disappointment has come on the
human plane – not on the divine. Why should ye allow any human experience
to alter or affect thy divine relationship with thy Father? Bring thy sorrow, and
watch for the sunrise of the resurrection . . . Thy God is thy maker. He is thy
defender. And He is mighty to save. Yea, He is not only mighty to save from
sin, but He is mighty to save from despair, from sorrow, from disappointment,
from regret, from remorse, from self-castigation, and from the hot, blinding
tears of rebellion against fateful circumstances. He can save thee from thyself,
and He loveth thee when ye find it hard to love thyself.” 130

It is our position of righteousness that brings true peace in our hearts. This peace
will allow the presence of the Holy Spirit to fill our hearts with a joy unspeakable
and full of glory, as Peter describes in 1 Peter 1:8, “Whom having not seen, ye
love; in whom, though now ye see him not, yet believing, ye rejoice with joy
unspeakable and full of glory.” We see this same order of righteousness, peace and
joy in Romans 14:17, “For the kingdom of God is not meat and drink; but
righteousness, and peace, and joy in the Holy Ghost.”

If we do not learn to rejoice during difficult times, it will affect our physical
health. We will become weak and sick if there is sustained sorrow. Thus, James
addresses this issue in 5:13-15 by asking if anyone is sick.

Faith Overcomes by Patience: The Necessity of Trials. The process of patience

and endurance is necessary in order to learn how to live by faith. Creflo Dollar
tells of a divine vision that the Lord gave him concerning the subject of faith and
patience. In the vision he saw a set of keys to unlock a door. The Lord then asked

130
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 27.

123
him if this set of keys would unlock the door. Dollar replied that it would not
because the keys were not yet cut to match the lock. The Lord then explained to
him that faith is like a set of keys. You can preach the Word of God to a
congregation, but until they experience the pressures and trials of life, they will not
know how to use their faith. 131 Just as a metal door key must be placed in a vise
and pressure applied to its surface and cut to match a lock, so do the pressures in
life serve the same purpose for our faith. Each lesson in life that brings trials and
pressures allow us to learn how to exercise our faith. It is only with our patience
during such trials that faith can operate to bring us through the problems. Without
such patience our faith can never brought to maturity (2:22). Therefore, the epistle
of James gives us different types of pressures and trials in life and teaches us how
to patiently walk through each one by faith. James calls this the “testing of our
faith” (1:3) and he will give us wisdom in his epistle on how to walk by faith (1:5).

Marilyn Hickey teaches that trials serve to transform us. It exposes our weaknesses
so that we can recognize them and make corrections in our own lives. She gives
the example of the prodigal son, whose suffering caused him to come to himself,
repent and return to his father’s house (Luke 15:11-32). 132

1:2 “You consider (it) absolute joy” (Πᾶσαν χαρὰν ἡγήσασθε). The Greek word
ηγέομαι literally means, “to lead, guide” and figuratively it means, “to consider,
regard” (BAGD). Bishop James tells us to rejoice during times of trial because of
the positive outcome to our faith in God. The apostle Paul makes a similar
statement in Romans 8:18, “For I reckon that the sufferings of this present time are
not worthy to be compared with the glory which shall be revealed in us.” In this
statement Paul reckons (λογίζομαι) that something is so; that is, he “holds a view
about something” (BAGD). He considers or choses to believe spiritual truths that
may contradict the natural man’s carnal reasoning. Bishop James chooses to take
this approach to difficulties in life when he writes, “My brethren, count it all joy
when ye fall into divers temptations.” (Jas 1:2) This kind of reckoning is done by
faith in what God’s Word tells us. We are asked to step away from carnal
reasoning and embrace divine principles and revelations. Contrary to what we feel
or what we understand or see, we now base our decisions and thought patterns
upon the divine revelations of God’s Word. Thus, we can clearly understand how
the Pauline epistles take us through a process of indoctrination, transforming our
minds to think as God thinks.

The phrase “all joy” perhaps carries the idea of “fullness of joy” in John 15:11,
“These things have I spoken unto you, that my joy might remain in you, and that
your joy might be full.” James was telling the Jewish Christians that serving the

131
Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on
Trinity Broadcasting Network (Santa Ana, California), television program.
132
Marilyn Hickey, Today With Marilyn and Sarah (Englewood, Colorado: Marilyn Hickey
Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.

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Lord was not like serving under the Mosaic Law, which required obeying
ordinances regarding meats and food. Rather, serving the Lord was a service that
comes from the heart, bearing the fruit of joy, as Paul mentions in Romans 14:17,
“For the kingdom of God is not meat and drink; but righteousness, and peace, and
joy in the Holy Ghost.” Paul told the church in Rome to “glory in tribulations also:
knowing that tribulation worketh patience; And patience, experience; and
experience, hope: And hope maketh not ashamed; because the love of God is shed
abroad in our hearts by the Holy Ghost which is given unto us.” (Rom 5:3-5) The
apostle Peter says, “Wherein ye greatly rejoice, though now for a season, if need
be, ye are in heaviness through manifold temptations:” (1 Pet 1:6)

Why should we consider joy in the midst of trials? It is because the joy of the Lord
is our strength, as Nehemiah said, “for the joy of the LORD is your strength” (Neh
8:10). Jesus has come that we “might have life, and that they might have it more
abundantly” (John 10:10), even in the midst of trials.

We are told that the Hebrew Christians took their trial joyfully when their
possessions were taken from them in Hebrews 10:34, “For ye had compassion of
me in my bonds, and took joyfully the spoiling of your goods, knowing in
yourselves that ye have in heaven a better and an enduring substance.”

Paul’s ministry helped the Corinthians to rejoice, as he writes in 2 Corinthians

1:24, “Not for that we have dominion over your faith, but are helpers of your joy:
for by faith ye stand.” Paul did not want to make them heavy of heart because they
were his source of joy, as he says in 2 Corinthians 2:1-3, “But I determined this
with myself, that I would not come again to you in heaviness. For if I make you
sorry, who is he then that maketh me glad, but the same which is made sorry by
me? And I wrote this same unto you, lest, when I came, I should have sorrow from
them of whom I ought to rejoice; having confidence in you all, that my joy is the
joy of you all.”

The Macedonian’s abundance of joy in poverty and great trials is an example of

those who rejoiced amongst trials, as Paul says in 2 Corinthians 8:2, “How that in
a great trial of affliction the abundance of their joy and their deep poverty
abounded unto the riches of their liberality.” Thus, the book of 2 Corinthians is
Paul's testimony of counting it all joy in the midst of trials, which is the theme of
the book of James. Notice how many time Paul refers to joy in 2 Corinthians.

1:2 “my brethren” (ἀδελφοί μου). The word “brother” is used twenty-one times
throughout the epistle of James (Jas 1:2, 9, 16, 19; 2:1, 5, 14, 15; 3:1,10, 12; 4:11;
5:7, 9, 10, 12, 19). So, why did he not include the term “and sisters”? Perhaps in
the Jewish Diaspora these synagogues were led by men, and served as a
brotherhood of Jewish believers. The women and children simply followed the
men in the faith.

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1:2 “whenever you might fall into various periods of testing” (ὅταν πειρασμοῖς
περιπέσητε ποικίλοις). The Greek word ποικίλος means, “diversified, manifold”
(BAGD). The phrase “manifold temptations” means that believers can be tempted
in every area of their lives, spiritual, mental, physical, as well as financial. The
epistle of James outlines the manifold paths of life that we must take that are
appropriate for each type of temptation.

The Greek conjunction ὅταν (when) implies that trials come to all of us as children
of God. Although we may cause ourselves problems and trials by making foolish
decision, we are not the cause of all of them. The devil brings temptations and
trials to God’s children as well. In either case, we have a legal right as children of
God’s kingdom for divine assistance in dealing with every single trial that comes
our way during the course of our moral life on earth. Bishop James explains in
James 1:13-18 that God does not lead us into temptations. Rather, our own carnal
desires open the doors for such events. Through it all, we have access to God’s
wisdom to overcome these trials (Jas 1:5-8).

The Greek word περιπίπτω “to fall into” implies that we do not plan to get into
these situations. Rather, we accidentally stumble into them because we often do
not see them coming. They appear to ambush us during the course of life. Now, the
Lord can and will show us many things that are coming, and even how to avoid
them; but, as if often the case, Christians still miss God’s directions and have to
endure many trials that they otherwise could have avoided had they been hearing
from God. We should walk in wisdom daily and seek the Lord’s guidance in this
area so carefully.

James is writing to believers that have undergone many types of temptations. John
Calvin said concerning the plight of Jewish Christians, “For the very name of the
nation was so infamous, that they were hated and despised by all people wherever
they went; and their condition as Christians rendered them still more miserable,
because they held their own nation as their most inveterate enemies.”

1. Persecutions. The early Christians had scattered abroad in order to avoid these
trials. If fact, the church at Jerusalem had suffered the most, as alluded to in
Romans 15:26, “For it hath pleased them of Macedonia and Achaia to make a
certain contribution for the poor saints which are at Jerusalem.”

2. Famine. Beside persecutions, the church as Jerusalem has undergone famine

during the days of Claudius Caesar, the fourth Roman emperor, who reigned for
over 13 years (A.D. 41-54). Luke mentions this in Acts 11:27-30, “And in these
days came prophets from Jerusalem unto Antioch. And there stood up one of them
named Agabus, and signified by the Spirit that there should be great dearth
throughout all the world: which came to pass in the days of Claudius Caesar. Then
the disciples, every man according to his ability, determined to send relief unto the

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brethren which dwelt in Judaea: Which also they did, and sent it to the elders by
the hands of Barnabas and Saul.”

3. Oppression. Beside persecutions and famine, this epistle reveals that the rich
were oppressing the poor believers in an evil manner. These believers needed
instruction in how to deal with being mistreated. James address this issue in James
2:6-7, “But ye have despised the poor. Do not rich men oppress you, and draw you
before the judgment seats? Do not they blaspheme that worthy name by the which
ye are called?” James 5:6, “Ye have condemned and killed the just; and he doth
not resist you.”

4. Sickness. Some of those to whom James writes were “sick,” or otherwise

“afflicted,” due to sin in their lives. Thus, James says, “Is any among you
afflicted? let him pray. Is any merry? let him sing psalms. Is any sick among you?
let him call for the elders of the church; and let them pray over him, anointing him
with oil in the name of the Lord:” (Jas 5:13-14).

Amidst all these manifold trials, James gives them the greatest illustration of a trial
in the Scriptures of a man who overcame his trial, the man Job (Jas 5:11). Thank
the Lord for His manifold grace that takes us through any trial.

1:2 Comments. James 1:2 is telling God’s children to anticipate trials with joy
because the lessons to be learned are precious. This verse could also read “Be of
good cheer,” instead of “Count it all joy;” for this is what Jesus told His disciples
each time He found them in a difficult situation. For example, when the disciples
were in a storm at sea, Jesus came walking on the water and said, “Be of good
cheer,” because He was there to calm the storm (Matt. 14:27). At the Lord’s
Supper Jesus told them to be of good cheer when He left them because they would
overcome the world by His Resurrection (John 16:33). When Paul was thrown in
prison in Jerusalem an angel appeared to him by night and said, “Be of good
cheer,” because Jesus would use him to testify at Rome (Acts 23:11). When Paul
was on the ship in the storm and all hope seemed lost an angel stood by him to
encourage him and he told the others to be of good cheer (Acts 27:22, 25). We can
be of good cheer because He will see us through those difficult times if we will
trust in Him and look to Him for wisdom and guidance. This is what James is
about to tell his readers by saying, “If any man lack wisdom let him ask of God,”
(1:5).

1:2 Comments. Notice that James did not say to be joyful during our trials and
afflictions; but rather, “count it joy,” or “consider it joy.” He was telling them to
look at their situation from a different point of view, that is, from a divine
perspective. The process of rejoicing in the midst of trials was something that must
be learned by patience and prayer. Paul uses this same Greek word “count” in
Philippians to explain how he views the carnal things of this world in comparison
to the riches of Christ. He writes in Philippians 3:8, “Yea doubtless, and I count all

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things but loss for the excellency of the knowledge of Christ Jesus my Lord: for
whom I have suffered the loss of all things, and do count them but dung, that I may
win Christ,” The author of the epistle of Hebrews uses this same Greek word to
explain how Moses looked beyond temporal pleasures in hopes of eternal rewards,
saying, “Esteeming the reproach of Christ greater riches than the treasures in
Egypt: for he had respect unto the recompence of the reward.” (Heb 11:26)

We see an excellent example of counting it all joy in Hebrews 12:2, “who for the
joy that was set before him endured the cross, despising the shame . . .” The next
verse says to look their lives from this perspective lest they “be wearied and faint
in their minds.” Thus, it is a mental decision to “count it all joy” because we are
looking forward to something better. James tells his readers in the next two verses
that they can look forward immediately to the development of our character. Thus,
our hope becomes the basis of our ability to have joy in the midst of trials and
sufferings.

Now why would James say that joy is our goal when experiencing difficult trials in
life? We are asked to rejoice in difficult times because joy alone is the healer.
Notes these words from Francis Roberts:

“Distress of soul and grief of heart can only bring on destruction of body. Joy
alone is the healer, and ye can have it in the darkest hour if you will force thy
soul to rise to Me in worship and adoration.” 133

We do know that joy is the outward manifestation of an inward peace. “Counting it

all joy” does not mean that we have to laugh and be excited about the distressful
situations in life. Rather, God considers a Christian in the midst of trials to be
joyful when they are patiently enduring the storm, while they allow the peace of
God calm their inner souls. We are given Job in this epistle as an example of
someone who learned to count it all joy in the midst of trials. It is this peace that
produces a joy that is unexplainable, but the only way to walk in peace and joy in
the midst of the storm is by drawing near to God (Jas 4:8). It is in this place of rest
and trusting in God to carry us through that we can find true peace and joy. It is in
God’s presence that the Holy Spirit will come and fill our hearts with joy, which
the Scriptures call “joy unspeakable and full of glory.” (1 Pet 1:8)

The manifestation of this inner peace in the midst of a storm is called “endurance”
in this epistle. James 5:11 says, “Behold, we count them happy which endure. The
theme of the book of James is not that you have to laugh during your trials of
affliction, although there may be times to do so. Rather, the phrase “counting it all
joy” means that we allow the peace of God that passes all understanding to guard
our hearts from overwhelming sorrow and despair (Phil 4:7).

133
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 27.

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God wants to bring us into a place of resting in Him, where we keep our peace
while the storms rage. Note these words by Frances Roberts:

“Behold, in the hollow of My hand, there have I made thee a nest, and thou
shalt lay thee down and sleep. Though the elements rage, though the winds
blow and the floods come, thou shalt rest in peace.” 134

Thus, James is not referring to the outward joy that the world expresses during
afflictions when it says, “Let us eat, drink and be merry, for tomorrow we die!”
(Isa 22:13) Rather, is it an inner peace and strength that abides within our hearts
that God is leading us into. Thus, “counting it all joy” is a decision that one takes
in faith, believing that God will carry him through. We may be afraid or distressed
at the beginning, but this decision will bring us into God’s presence to see an
Almighty God who is in control of our lives. This is the way that God revealed
Himself to Job when this man of righteousness drew near to God. Thus, James will
use Job as an example later in this epistle.

We see a similar situation in the life of the church at Corinth. They learned how to
walk in joy in a great trial of affliction, as Paul testifies in 2 Corinthians 8:1-2,
“Moreover, brethren, we do you to wit of the grace of God bestowed on the
churches of Macedonia; How that in a great trial of affliction the abundance of
their joy and their deep poverty abounded unto the riches of their liberality.”

As we look to God, we find that He becomes our joy; He is our wisdom and our
source of strength. Note these words from Frances Roberts:

“I will give to thee the needed grace and wisdom for each moment as it
cometh, and thou shalt rejoice in the victory. For I will overcome timidity, and
I Myself will displace inadequacy. This is My work. I will do it Myself
through thee if thou but allow thyself to be a channel for the flow of My
Spirit. For I Myself am the life. I Myself am thy wisdom and thy strength,
even as I am thy joy and thy peace. I am thy victory. My word is power
because My work is spirit and truth. Do not bear about needless burdens. They
will but press upon thy spirit and interfere with My movings.” 135

Illustration. As a young Seminary student, I took a part-time job as a night janitor

at a private school. While getting ready to dust mop the gym floor one night, I had
to wait for the girls’ basketball game to end. In this last game of the conference
playoffs, I watched the final struggling moments of the game. The score was 20 to
21. The team that was behind had the ball in their court. The clock was about to
run out. The ball went up, and the buzzer sounded ending the game. The ball
bounced on the rim. All the players froze, watching the ball. If the ball went in the

134
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 85.
135
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 92.

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rim, the losing team would become the winning team, with a score of 22-21. If it
missed, they would lose. The ball danced around the rim for a prolonged period of
time and fell in. The winning team shouted, screamed, hugged one another and
danced. The losing team hung their heads and went to a corner to talk. Several
began crying. The young girls' joy for that night was determined by moments
when the ball went into the basket. If our minds are on the cares of this world, our
joy cannot be full, so that it will be determined by the circumstances of life; but
we, as believers, can be lifted above the cares of this life. (February 18, 1983) The
prophet Isaiah said in Isaiah 40:31, “But they that wait upon the LORD shall
renew their strength; they shall mount up with wings as eagles; they shall run, and
not be weary; and they shall walk, and not faint.” Jesus said in John 15:11, “These
things have I spoken unto you, that my joy might remain in you, and that your joy
might be full.”

Illustration. Kenneth Hagin tells the story of how he stood upon this verse while
going through a trial of his faith. 136 As a young minister, his faith was being tested.
While visiting his grandfather’s farm, he went behind the barn to pray. He looked
the devil in the face and began to laugh. Although he felt like crying, he continued
to laugh by faith, because he knew that the victory belonged to him. As he began
to laugh, he began to shout and jump in the Holy Ghost. He said to the devil, “Just
go ahead and put on all the pressure you can. But the tougher it gets, the more I’m
going to shout and praise God.” Hagin says that he kept shouting until the burden
lifted and the oppression of the enemy was gone. Soon afterwards, the situation
changed for the better.

1:3 “knowing that the testing of your faith produces patient endurance”
(γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν). The
primary theme of the epistle of James is the perseverance of the saints. Therefore,
Bishop James is concerned with our faith being strong when tested by trials. This
theme is further discussed within this opening passage of James 1:2-27. For
example, James 1:13 begins talking about how temptations come. At the end of
this epistle, James uses the trials of Job as an example of faith for the New
Testament believers (Jas 5:11) as well as the faith of Elijah (Jas 5:17-18). God will
test our faith (Gen 22:1), but He will never tempt us into evil (Jas 1:13-18).

Bishop James immediately brings up the topic of faith when introducing the trials
of God’s children. This is because faith in God is necessary to overcome trials.
This means that these trials are not caused by God.

Why is patience so vitally important to develop for us as believers? James explains

in this epistle that it is our patience that will anchor us in the faith during trials so
that we might be brought to maturity. This patience keeps us on the path of

136
Kenneth Hagin, Following God’s Plan For Your Life (Tulsa, Oklahoma: Faith Library
Publications, c1993, 1994), 35-6.

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redemption. Thus, patience is necessary for the salvation of your souls, as Jesus
says in Luke 21:19, “In your patience possess ye your souls.” The apostle Paul
addresses this issue in Romans 5:3-4, “And not only so, but we glory in
tribulations also: knowing that tribulation worketh patience; And patience,
experience; and experience, hope.”

Joyce Meyer said that patience is the only fruit of the Spirit that develops under
trials. 137 Paul dealt with this same theme in Romans 5:2-5, “By whom also we
have access by faith into this grace wherein we stand, and rejoice in hope of the
glory of God. And not only so, but we glory in tribulations also: knowing that
tribulation worketh patience; And patience, experience; and experience, hope: And
hope maketh not ashamed; because the love of God is shed abroad in our hearts by
the Holy Ghost which is given unto us.”

Andrew Wommack notes that patience is not developed because of the trial, but
because of a believer’s faith in God’s Word in the midst of a trial. Otherwise, those
who have suffered the most in life’s difficult situations would have the most faith
in God; but this is not the case. 138

Illustration. The servant of the Lord named Job is an excellent illustration of

patience, as James will tell us later in 5:11, “Behold, we count them happy which
endure. Ye have heard of the patience of Job, and have seen the end of the Lord;
that the Lord is very pitiful, and of tender mercy.” It was Job’s willingness to
develop patience that brought him through his trial of faith.

We were all born without patience. If anyone has ever had children, they are fully
aware of this fact. An infant will wake up in the morning and cry for milk. It has
no patience to wait while mother prepares the bottle. It will cry as if its life is
going to end.

1:4 “And let endurance have (its) perfect work” (ἡ δὲ ὑπομονὴ ἔργον τέλειον
ἐχέτω). The Greek word “patience” (ὑπομονή) literally means, “to abide under.” It
means to carry the weight of the trial without running out from under the load. It
also means persevering endurance and continuance in the original language.
BAGD translates this statement to read, “Let endurance show itself perfectly in
practice” (see ἔργον 1b).

John Calvin says, “For ‘work’ here means the effort not only to overcome in one
contest, but to persevere through life.” It takes patience to bring forth the fruit that
God wants us to produce. The completed work of patience is to bear fruit in the

137
Joyce Meyer, “Kampala Uganda Bible Conference,” (Fenton, Missouri: Joyce Meyer
Ministries), 16-19 January 2003
138
Andrew Wommack, Living in the Balance of Grace and Faith: Combining Two Powerful
Forces to Receive from God (Tulsa, Oklahoma: Harrison House, 2009), 24.

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kingdom of God, as Jesus says in Luke 8:15, “But that on the good ground are
they, which in an honest and good heart, having heard the word, keep it, and bring
forth fruit with patience.” Creflo Dollar says that patience is not putting up with
the trouble, but rather, out lasting it. It is being consistent with the faith that you
had before the trouble came. 139

1:4 “in order that you might be perfect and complete, lacking in nothing” (ἵνα
ἦτε τέλειοι καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι). God wants to perfect the whole
man, spirit, soul, and body, as Paul says in 1 Thessalonians 5:23, “And the very
God of peace sanctify you wholly; and I pray God your whole spirit and soul and
body be preserved blameless unto the coming of our Lord Jesus Christ.” God is
concerned about every part of our being, not just the heart (spirit). Paul makes a
similar statement in 2 Timothy 3:16-17, “All scripture is given by inspiration of
God, and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness: That the man of God may be perfect, throughly furnished unto all
good works.” Therefore, God does not want us lacking in our spirit, soul, and
bodies. The epistle of James provides practical advice in how to walk in patience
amidst trials in every area of our lives.

Asking for Wisdom

(James 1:5-8)

If we want God to bring us safely through this trial, the first step is to ask God for
wisdom, as we read in Proverbs 4:7, “Wisdom is the principal thing; therefore get
wisdom: and with all thy getting get understanding.” We then stand firm and
believe that He will show us the way (1:5-8); and according to James 1:5 God will
always respond to those who come to Him in genuine faith. James will first lay a
foundation of how to develop our faith in God in 1:2-27 before giving us practical
wisdom that will help us live by faith and overcome trials. However, we first learn
to seek the Lord in faith believing that He will answer our cry.

The Text
5
And if anyone of you is lacking wisdom [and you are], let him ask of
God who gives generously to all men and who reproaches not, and it shall
be given to him. 6But let him ask in faith while doubting nothing, for the
one who doubts is like a wave of a sea which is wind driven and storm
tossed. 7For let not that man think that he will receive anything from the
Lord, 8(being) a double-minded man, unstable in all his ways.

Asking in Faith. Note these insightful words from Frances J. Roberts regarding
praying in faith:

139
Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on
Trinity Broadcasting Network (Santa Ana, California), 18 September, 2009, television program.

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 “Behold, I am the Lord, Thy God; is anything too hard for Me? I am the light
of the world, and the greatest darkness shall never be able to quench that light.
I shall be to thee a cloud to preserve by day and a pillar of fire to protect by
night. Both in the sunshine and in the darkness, I shall be near thee. Thou shalt
delight in Me in thy joys; and in the place of difficulty My love for thee shall
be as inescapably real as a blazing pillar of fire. Yea, all I was to Israel, and
more, I shall be to thee. For have I not promised to give thee the desires of
thine heart, and the heathen for thine inheritance.

“Let no fear hinder. For he that wavereth receiveth not. But keep thine heart
single and every alien thought thou shalt rebuke in My Name, for it is of the
enemy. For he knoweth full well that he has no defense against pure faith.
Only if he can succeed to plant some seed of doubt can he hold back the
blessing of heaven among the people of God and nullify the witness to the
lost. So hold fast thy profession of faith, for there is a great recompense of
reward. (Or we may say, the inheritance of faith is a most rewarding
recompense.)” 140

1:5 “And if anyone of you is lacking wisdom [and you are]” (Εἰ δέ τις ὑμῶν
λείπεται σοφίας). Why is the need for wisdom brought up in a passage about how
to endure trials and temptations? Because it is by wisdom that God shows us the
way of escape, or the way to endure trials. When we lack those things in life that
we need to overcome, we must first ask for wisdom. Thus, wisdom is the greatest
need at that time in a person's life, the need to know God’s ways and to be able to
make decisions that will lead a man through hard and difficult times; for a person
must be able to stand upon God’s word without yielding or compromising.

The conditional clause, “If . . .” implies that we may already have divine wisdom
for this particular situation. When we serve the Lord for a long time, we learn how
to respond to particular situations based upon His Word. If this is a new situation,
we certainly need wisdom from God to make specific decisions based upon the
divine principles of His Word.

Divine wisdom will show to us the difference between walking in hypocrisy and
true religion (James 1-2); it will show us how to control our tongue during trials
(James 3); it will keep us walking in humility (James 4); and, it will teach us
patience and perseverance (James 5).

1:5 “let him ask of God who gives generously to all men” (αἰτείτω παρὰ τοῦ
διδόντος θεοῦ πᾶσιν ἁπλῶς). Kenneth Copeland once said that when his wife was
dealing with a potentially deadly disease with her liver, he was praying in as many
different ways about the situation as he knew how to pray, yet they were not

140
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 107.

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getting results. They had stood upon healing Scriptures and spoken the Word of
God. Then, they had consulted a doctor, who had recommended a medication that
had severe side effects. The doctor had also told them that this problem was
incurable, and that medication was the only solution, which would have to be
taken for a lifetime. One day, the Lord spoke to him and said, “My Word says that
wisdom is not a principal thing, it is the principal thing. In the book of James,
when you encounter trials, you are to count it all joy. Then, the first prayer that
you are to pray is for wisdom.” Kenneth Copeland said that he began to ask God
for wisdom according to Proverbs 4:7, “The first thing is wisdom--get wisdom,
And with all thy getting get understanding.” (YLT) The next day, the Lord gave
him a word of wisdom about the situation, and showed him what to do. He and his
wife began to look in health food stores for the product in the drug that was to cure
the problem, without having to take the drug, with all of its side effects. As he
followed that leading from the Holy Spirit, a path began to become visible to them
about what to do. They found a particular health food to eat that quickly corrected
the problem, and his wife, Gloria, has not had that problem again. 141

Notice that Bishop James does not make a distinction here between the saved and
the lost person, between Christians and non-Christians. This is because God is a
good God, who loves all of mankind, who will reach out and touch any life that
will reach out to touch him.

In the Sermon on the Mount, notice that Jesus taught us how God blesses all
mankind, the good and the evil, saying, “That ye may be the children of your
Father which is in heaven: for he maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust.” (Matt 5:45)

1:5 “and who reproaches not, and it shall be given to him” (καὶ μὴ
ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ). When bad things happen to us, we can easily
fall into condemnation and blame ourselves because of failures. We begin to look
for failures in our own lives, and we can find plenty of them. In fact, many of the
problems we have in life are due to bad decisions. Thus, James 1:5 tells us that we
can still come to God without Him being angry with us and ask for wisdom in
faith. We must learn to come to God under all circumstances, even if our failures
have caused our problems. Solomon wrote in Proverbs 2:6, “For the LORD giveth
wisdom: out of his mouth cometh knowledge and understanding.” James
concludes his epistle by exhorting this community of believers to pray amidst
afflictions (Jas 5:13), and to call the elders of the church amidst sickness (Jas
5:14), with a promise of healing and deliverance (Jas 5:15-16).

1:5 Comments. We all need wisdom, whether leaders like King Solomon or
ourselves. In James 1:5 and James 1:17, Bishop James begins to describe God as a

141
Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth,
Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

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good God. The Jewish Christians, who were likely the original recipients of this
epistle, knew the God of the Old Testament as one of wrath and judgment. They
did not see God as personal and concerned about the details of their lives. When a
person goes through a trial, he needs to be encouraged to draw near to God, since
such a person often feels weak and unworthy to ask God for help. He may feel that
it was his own fault that brought on such a problem. Thus, this verse tells us that
God is good to all who call upon Him, in any spiritual condition, and they are
qualified to receive divine wisdom. Jesus himself, revealed to his disciple that God
is a good God in John 14:8-9, “Philip saith unto him, Lord, shew us the Father, and
it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet
hast thou not known me, Philip? he that hath seen me hath seen the Father; and
how sayest thou then, Shew us the Father?”

James 1:5 also describes the way God gives. He gives cheerfully, gladly,
generously, and He does not give grudgingly or unwilling, as man sometimes
gives. God does not give while remembering the past sins. Rather, God gives
“generously”; that is, He gives to us more than we asked Him to give. Therefore,
in order to understand how to count it joy in the midst of every trial in life, learn to
ask God for wisdom when you first encounter any trial. The prayer for wisdom
should come first, as Solomon writes, “Wisdom is the principal thing; therefore get
wisdom: and with all thy getting get understanding.” (Prov 4:7)

When the Scripture tells us that God gives to all men liberally, it means that He
gives it at all times and in all seasons. In other words, He does not withhold it to
those who ask. The phrase “and upbraideth not” means that He does not make us
pre-qualify for it by living up to a certain standard. His wisdom is always available
for us at all times and seasons of our lives. However, we must first come to Him
and ask. Otherwise, we will not receive wisdom from God, even though He wants
to give it to us. As an illustration, an infant needs its mother’s milk to survive.
However, he will not receive it unless he suckles upon his mother’s breasts. He has
to make an effort in order to receive, and we must come to God in order to receive
from Him. We must ask Him and obey His Word or the wisdom given to us in
order to receive from Him and overcome our trials.

The apostle Paul prayed over his churches in a number of epistles, with the
primary focus of these prayers being a request for wisdom (Eph 1:15-19; 3:14-19,
Phil 1:9-11, Col 1:9-12).

Illustration. Often, when I have faced a situation, I have learned to whisper a short
prayer asking God for wisdom. Without fail, the Lord gives me an inspired idea to
help. In January 1996, I had just met my wife. We were together organizing our
day in my hotel room. Since we were about to go to the bank and get cash for my
traveler’s checks, and knowing that I needed my passport as an I.D., I discovered it
missing. I looked everywhere in this small hotel room, and that did not take long.
Here I was, overseas with a missing passport, and I had to be at work 8:00 a.m.

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Monday morning. After a second time going through the room, I sat down beside
my wife, took her hand and together we asked the Lord for wisdom. I then laid
down on one bed and she sat on the other bed (for we had never even kissed), and I
waited upon the Lord. In a few minutes, I had a word of knowledge, jumped up,
walked over to the dresser, pulled it out from the wall, and my passport fell onto
the floor. It had slipped out of my luggage and fell behind this piece of furniture.
God’s Word is so true. All we have to do is ask. I have prayed many times for such
wisdom, and the Lord had never failed one single time to give me insight into a
situation, and most of the time, if I would then wait upon Him, I would receive
wisdom immediately.

1:6 “But let him ask in faith” (αἰτείτω δὲ ἐν πίστει). Bishop James opens his
epistle by exhorting us to ask God in faith (Jas 1:6), and he closes this epistle
discussing the prayer of faith (Jas 5:15). This motif of praying in faith is woven
throughout the epistle. God has required that man live by faith and trust in Him
since the beginning of creation. The kingdom of Heaven operates by the laws of
faith, that is, faith in God. In order to move God in one’s behalf, God has
established the divine law of faith and trust in Him. The prophet Habakkuk wrote,
“but the just shall live by his faith.” (Hab 2:4). Paul says, “But without faith it is
impossible to please him: for he that cometh to God must believe that he is, and
that he is a rewarder of them that diligently seek him.” (Heb 11:6) Faith in God is
man’s way of giving to God his own love and devotion. When we love God He
loves us back. He gave us the institution of the family so that this type of
reciprocity can be demonstrated on a human level every day.

1:6 “while doubting nothing” (μηδὲν διακρινόμενος). More often, when we ask
for divine wisdom in the midst of life’s circumstances, we do not see immediate
intervention. Therefore, God’s children are tempted to waiver in their faith because
they look at the natural circumstances working against them. We must be patient
and believe that God is at work, turning even difficult situations around. We
should remember that such circumstances in our lives were not created in a day,
and they often do not subside in a day as well. When we have asked God for
wisdom, we should move forward in faith, believing that God is on our side to
provide us divine guidance. He is a work to honour our prayers of faith in our
behalf. Because doubt causes us to not receive from God, James inserts the phrase
“without wavering.” Doubt tosses about our faith just like the winds toss about the
waves of the sea. If a man wants God’s wisdom, and he asks from God, then he
turns around and yields to the circumstances of life, he compromises God’s ability
to deliver him through a trial. This kind of man is always at an indecision and
doubt in everything he does in life (1:8). His lifestyle is characterized by failure.
He will be a man that does not stick to any commitment in life, a job, a marriage,
and he does not complete any task that he begins. Thus, James says, “A double
minded man is unstable in all his ways.” (Jas 1:8)

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Keith Moore said, “Doubt despairs, complains and is sad, but faith rejoices, gives
thanks and is glad.” 142 A person who asks in faith is a person who “counts it all
joy” in the midst of his circumstances. Let our minds be filled with the Word of
God rather than carnal-minded reasoning; however, we can only do this when we
abide in His Word daily. Then, we will not waver amidst the pressures of life’s
circumstances. The Scriptures tell us that Abraham “staggered not” at God’s
promises (Rom 4:20). The word “staggered” is the same Greek word that is used
here as “wavering.” Abraham did not waver as he asked for God's guidance and
wisdom. He considered not his circumstances, and stood on the promises of God.

1:6 “for the one who doubts is like a wave of a sea which is wind driven and
storm tossed” (ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ
ῥιπιζομένῳ). A wave is tossed by the wind from above and by the current from
beneath. John Bengel commented that this is figurative of someone being tossed
from without, by circumstances, and from within, by emotions and doubt. 143 The
prophet Isaiah used this analogy in Isaiah 57:19-21, “I create the fruit of the lips;
Peace, peace to him that is far off, and to him that is near, saith the LORD; and I
will heal him. But the wicked are like the troubled sea, when it cannot rest, whose
waters cast up mire and dirt. There is no peace, saith my God, to the wicked.” The
apostle Paul uses this analogy in Ephesians 4:14, “That we henceforth be no more
children, tossed to and fro, and carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they lie in wait to deceive;”

The trials of life come in manifold and divers temptations, as mentioned in the
opening verse. Thus, the waves of the sea tossed about in so many unpredictable
ways represent these trials of life. Note how a wave goes up and down, and how
the tide goes in and out. Nothing in nature serves as a better illustration of a
wavering heart. The waves at the seashore are moved about endlessly. It is the
movable item in creation.

The idea of tossed faith in James 1:6 creates an image of someone running about
looking for an escape, looking for an answer to a problem, but never resting in the
Lord and waiting on Him for direction.

1:7 “For let not that man think that he will receive anything from the Lord”
(μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου). God
requires an act of faith and trust in Him from man in order to move in his behalf.
There is no exception to this law of faith. Although a man may continue to receive
food, raiment, the sun and the rain, yet he will not receive one answered prayer

142
Keith Moore, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth
Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California),
television program.
143
John Albert Bengel, Gnomon of the New Testament, vol. 5, trans. William Fletcher (Edinburgh:
T. & T. Clarke, 1866), 5.

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from God outside the divine law of faith. In order to receive from Him, we must
ask according to God’s will (I John 5:14-15), and we know His will through His
Word and also through the quickening of the Holy Spirit. The Word and the Spirit
of God serve as a lighthouse to guide us along a journey of faith to receive from
Him. As we focus upon the journey towards this landmark, we must not waiver to
the left or to the right in doubt or unbelief. We must believe His Word, trusting
that He desires to and is able to perform His Word in our lives. Of course, God
sovereignly intervenes in the affairs of nations and people in order to affect His
divine plan of redemption, but the context of this passage refers to an individual’s
personal relationship to the Lord, serving Him on a daily basis. In this sense God
requires that a man live by faith, which is the believer’s way of demonstrating love
and devotion to his Maker. When we do waiver in our faith, God has to step aside
and wait for us to make up our minds. He is unable to work towards our goals if
we do not walk by faith in His living and abiding Word.

1:8 “(being) a double-minded man, unstable in all his ways” (ἀνὴρ δίψυχος,
ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ). A double-minded person is driven by
his or her emotions and by circumstances. This person is moved by his feelings
because he is not rooted in the Word of God for his source of direction. James
describes this double-minded person throughout this epistle. He is drawn by his
own desires, yielding to temptations (1:14). He is quick to become angry and swift
to speak (1:20). Although he hears God’s Word, he is not a doer of it (1:22). He
does not bridle his tongue (1:26). He judges men by their outward appearance
because he is moved by his five senses rather than by his heart (2:1-13). He is
unable to mix faith with his works (2:14-26). He speaks both blessings and curses
out of the same mouth (3:10). He follows his desires of lust, murder, and
covetousness (4:1-8). Thus, a double-minded man tries to keep one foot in the
kingdom of God and another foot in the pursuits of the world. God calls this sin in
James 4:8, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands,
ye sinners; and purify your hearts, ye double minded.”

Regarding the phrase “in all his ways,” this man is not only unstable in one area of
his life, such as his prayer life, but he becomes unstable in all walks of his life. For
example, he is unable to receive healing from God. If we pray for the Lord to heal
us based upon the promises in His Word, and there are a number of them in the
Holy Scriptures, we must not doubt. When we are in doubt, we continue to beg
God for healing because we may not see immediate results. This type of praying is
doubt and unbelief, and it take the healing out of God’s hands because of the
divine principle of James 1:8. After asking for healing, we should begin to thank
Him for it because of faith in His Word. Otherwise, God cannot heal us because
He is bound by the divine principles of His Word. In this sense, our confession of
faith brings possession of our bodily healing.

Illustration: The Fading Flower and Promise of Life

(James 1:9-12)

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We must learn to humble ourselves before the Lord if we are to overcome trails
(1:9-11) in order to receive the promise of a crown of life (1:12). As we seek God
for wisdom, we must humble ourselves and receive the wisdom that God gives to
us (1:9). James illustrates the brevity our man’s life with the short-lived beauty of
a flower (1:10-11). This teaches us that we must look beyond this earthly life and
towards the eternal if we are to develop the faith and patience necessary to
overcome trials and receive a crown of life (1:12). Humility towards God is the
door that leads us to our destiny of joy (or rest) in the midst of trials; but the door
of earthly riches gives only temporal benefits and will pass soon away (1:10-11).
Humility is our way of showing devotion to God. Though the proud will reject
God’s ways, it is this spirit of humility that will guide us in wisdom that will bring
us through the trial to victory. The believer’s future hope of a crown of eternal life
serves as the anchor of his soul to secure his faith in God’s Word amidst trials
(1:12).

On two occasions in the epistle of James the Lord reminds us of the brevity of our
lives (1:9-11, 4:14). This reminder is placed within the message of the underlying
theme of James, which is the perseverance of the saints. In James 1:9-11 we find
an illustration in nature of the brevity of our lives, for we see how quickly life in
nature appears in all of its beauty, then it withers and dies within days.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:9-12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s predestined plan for the
Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
and wisdom found in Him with lowliness of mind to receive a crown of life.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined
plan of faith and wisdom found in Him with lowliness of mind to receive a
crown of life, God has exhorted the New Testament Church to persevere
amidst persecutions by following His predestined plan of faith and wisdom
found in Him with lowliness of mind to receive a crown of life.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him with lowliness of mind to receive a crown of life, God
exhorts us to persevere amidst persecutions by following His predestined plan
of faith and wisdom found in Him with lowliness of mind to receive a crown
of life.

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 The Text
9
But let the lowly brother exult in his high position, 10but the rich
(man) in his lowliness, because as a flower of grass he will pass away.
11
For the sun rises with the scorching wind and it withers the grass, and
its flower falls off, and the beauty of its appearance perishes; thus, even
the rich in his pursuits will wither away. 12Blessed is a man who endures a
temptation, because when he has become approved, he shall receive the
crown of life which He promised to those who love Him.

1:9 “But let the lowly brother exult in his high position” (Καυχάσθω δὲ ὁ
ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ). Notice that James 1:9 does not contrast the
material poor with the rich and wealthy. Rather, the contrast is with humility and
pride, which is the attitude of the rich man within the context of the epistle of
James (1:10-11; 2:6; 5:1). God’s way of honoring man is to exalt the humble in
heart, and to lower the proud. Another way the Scriptures say this is “the first shall
be last and the last shall be first” (Matt 19:30; 20:16).

James opened his epistle by charging the believer count it all joy when he falls into
divers trials. He now addresses the humble person and tells him to rejoice in his
exaltation. Thus, believers are given a reason for rejoicing. How can a poor, lowly
brother find a reason to rejoice? He will rejoice in the fact that he shall will find a
way of overcome each and every trial, and eventually receive a heavenly reward
(see James 1:12, “Blessed is the man that endureth temptation: for when he is tried,
he shall receive the crown of life, which the Lord hath promised to them that love
him.”) He is an heir of the kingdom of God, as James says in James 2:5, “Hearken,
my beloved brethren, Hath not God chosen the poor of this world rich in faith, and
heirs of the kingdom which he hath promised to them that love him?” This is the
measure of his exaltation.

When Bishop James tells his people to “count it all joy” in the midst of trials, he
wants God’s people to look beyond the difficult circumstances of this life and look
towards heaven. A believer’s joy does not have to depend upon earthly pleasures,
which are temporal, but rather upon this precious relationship with the Heavenly
Father. It is the degree of intimacy with the Father that will determine the degree
of joy the lowly brother can walk in during this difficult life.

It is this humility that will open a man’s heart to the ways of God so that he can
pray in faith and walk in the wisdom that will help him persevere in the midst of
trials. We are told in 1:21 to receive God’s Word in meekness. When we ask God
for wisdom, we must be meek enough in heart to receive God’s Word as His reply
to us. As we obey this word from God, which we call wisdom, we learn to walk by
faith. Thus, the body of this Epistle explains this walk of faith. It is this faith that
allows a man to access God in prayer as Elijah did for wisdom so that he can

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endure trials like Job. The author will then close this topic on faith in 4:7-10 by
asking us to submit to God and humble ourselves in His sight.

The motif of humility will under gird the central message of the epistle of James,
which is perseverance through faith in God. We find the teaching on humility in
James 1:9, 21; 4:6-10.

1:10 “but the rich (man) in his lowliness, because as a flower of grass he will
pass away” (ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου
παρελεύσεται). James 1:10 may well read, “the rich glories or rejoices in the very
things that make him low, namely, his pride in earthly riches. The apostle Paul
pursues this thought by saying, “whose glory is in their shame” (Phil 3:19).

1:11 “For the sun rises with the scorching wind and it withers the grass, and
its flower falls off, and the beauty of its appearance perishes; thus, even the
rich in his pursuits will wither away” (ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῷ καύσωνι
καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν, καὶ ἡ εὐπρέπεια τοῦ
προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ
μαρανθήσεται). In James 1:11 the author illustrates the temporal beauty of a man's
riches by using the most beautiful item in God's creation, the flower. The Gospel
of Matthew also used the flower to illustrate the glory of riches and their temporal
existence, saying, ““And why take ye thought for raiment? Consider the lilies of
the field, how they grow; they toil not, neither do they spin: And yet I say unto
you, That even Solomon in all his glory was not arrayed like one of these.” (Matt
6:28-29)

1:10-11 Comments. In direct contrast to the humble person’s reason to rejoice in

his heavenly hope (Jas 1:9), the rich, being synonymous with the proud in heart in
this context, is told to rejoice in his short, temporal earthly possession, for they
will soon vanish away.

The message of James 1:10-11 is taken from Isaiah 40:6-8, “The voice said, Cry.
And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is
as the flower of the field: The grass withereth, the flower fadeth: because the spirit
of the LORD bloweth upon it: surely the people is grass. The grass withereth, the
flower fadeth: but the word of our God shall stand for ever.” This theme is
repeated later in this epistle in James 4:14, “Whereas ye know not what shall be on
the morrow. For what is your life? It is even a vapour, that appeareth for a little
time, and then vanisheth away.” The theme of man’s brevity of life is repeated
often in the book of Psalms (Ps 90:5-6; 92:7; 102:11; 103:15-16; 144:4). Solomon
mentions it in Ecclesiastes 8:13, “But it shall not be well with the wicked, neither
shall he prolong his days, which are as a shadow; because he feareth not before
God.”

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1:12 “Blessed is a man who endures a temptation” (Μακάριος ἀνὴρ ὃς ὑπομένει
πειρασμόν). We find this teaching style in the Beatitudes in the Sermon on the
Mount (Matt 5:1-12).

1:12 “because when he has become approved” (ὅτι δόκιμος γενόμενος). The
Greek word δόκιμος means, “proven genuine on the basis of testing.” Although
this word is translated “when his is tried” in the KJV, modern English versions
reflect a more accurate meaning: “stood the test” (ESV), “passed the test” (GW,
HCSB, ISV), “approved” (ASV, LEB, NKJV), “been proved” (DR, NAB, NCV),
“proven genuine” (NET), “of proven worth” (NJB), “stood the test” (RSV). This
statement reveals that God is watching over us during our trials and measuring our
endurance to resist persecutions for Christ’s sake. As with any father, the Lord is
looking for signs of love and devotion from His children. The motives of our
actions should be pure acts of love towards others and towards Him. This wins His
approval for a reward. For example, Jesus said that the poor widow who gave two
mites will receive a greater reward that the proud Pharisees who gave alms to
please men (Luke 21:1-4). The apostle Paul explains that every man’s works will
be tried by fire to see if his heart was pure or adulterated (1 Cor 3:11-15).

1:12 “he shall receive the crown of life” (λήμψεται τὸν στέφανον τῆς ζωῆς). A
crown tells us that a battle must be fought and won in order to receive it as a
reward. God rewards those who remain faithful and dedicated to Him in the midst
of trials. The word that Bishop James uses for crown is στέφανος, a word that the
apostle Paul has used in his epistle to the Corinthians to describe a victor’s crown
or wreath in athletic events (1 Cor 9:25). The Greek word στέφανος generally
refers to a victor's crown, while the Greek word for a king's crown is διάδημα.
However, the word στέφανος can be used to describe a royal crown as well. For
example, the Evangelists used this word to describe the crown of thorns placed
upon the head of our Saviour to mock Him during His trial (Matt 27:29, Mark
15:17, John 19:2, 5). Paul uses this word twice in his epistles figuratively to
describe souls of those who have been saved under his apostolic ministry (Phil 4:1,
1 Thess 2:19). This figurative use suggests that the believer’s heavenly crown will
be adorned based upon his efforts in the service of the Lord Jesus Christ. Four
New Testament authors refer to an eternal crown as the believer’s reward. Paul
calls it a “crown of righteousness” (2 Tim 4:8); James and John call it a “crown of
life” (Jas 1:12, Rev 2:10); and Peter calls it a “crown of glory” (1 Pet 5:4). The use
of the word στέφανος “crown” in James 1:12 implies that there is a battle that must
be fought and a victory that must be won. The battle is overcoming earthly lusts
and sins and doing God’s Word, which leads to victory in every area of our lives.
The Lord will honor His children in heaven with a crown that reflects their earthly
service to their King and Lord Jesus Christ. The twenty four elders around the
throne of God wore crowns (Rev 4:4, 10). Jesus Himself will wear a crown at His
Second Coming (Rev 14:14; 19:12).

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1:12 “which He promised to those who love Him” (ὃν ἐπηγγείλατο τοῖς
ἀγαπῶσιν αὐτόν). Our love for God is the motive behind our efforts to endure
trials. Love is willing to endure, as the apostle Paul writes in 1 Corinthians 13:7,
“Beareth all things, believeth all things, hopeth all things, endureth all things.” Our
endurance is our demonstration of love and devotion to God.

1:12 Comments. A trial is an opportunity to prove our love and devotion to God.
For example, God deliberately placed a tree in the Garden called the Tree of the
Knowledge of Good and Evil to test man; for without the ability to choose between
right and wrong, man’s love could never be tested. In addition, God did not stop
the serpent from coming and tempting Adam and Eve to sin. Thus, God wanted to
prove man’s love for him by giving him a choice to obey or disobey. When Adam
and Eve were tempted to partake of this tree, they demonstrated their lack of
devotion and love towards God by pleasing themselves. This is why James 1:12
says, “which the Lord hath promised to them that love him.” When we endure
temptations and overcome sin, we show our love towards God.

The process of a trial, endurance, and reward described in James 1:12 is contrasted
with the process of lust-sin-death in James 1:15, “Then when lust hath conceived,
it bringeth forth sin: and sin, when it is finished, bringeth forth death.” Our
rewards not only apply to our promise of eternal life; but it reveals to us the
process of training and reward that the Lord takes us through on many occasions in
Christian journey of this earthly life in order to perfect us for His service. When
we overcome temptations and endure hardships, we set ourselves up for a greater
anointing and office of ministry. This verse describes the process of sanctification
that every believer is asked to pursue. For example, the Lord once said to me that
every time Paul was imprisoned he anointing increased, meaning his crown in this
life of overcoming trials was a greater anointing. The rest of the epistle of James
will guides us through the steps of overcoming temptations.

Some believers will not endure such temptations. Many will be caught up in the
pursuit of this world (See the Parable of the Sower). Many will not endure sound
doctrine, as Paul writes in 2 Timothy 4:3, “For the time will come when they will
not endure sound doctrine; but after their own lusts shall they heap to themselves
teachers, having itching ears.”

The carnal mind is the cause of defeat in the life of the New Testament believer.
Solomon records a timeless truth in Proverbs 16:25, “There is a way that seemeth
right unto a man, but the end thereof are the ways of death.” Paul writes to the
church in Rome saying, “For to be carnally minded is death; but to be spiritually
minded is life and peace.” (Rom 8:6) Jesus tells us in the Sermon on the Mount,
“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that
leadeth to destruction, and many there be which go in thereat: Because strait is the
gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

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(Matt 7:13-14) Jesus later teaches in Matthew 10:22, “And ye shall be hated of all
men for my name's sake: but he that endureth to the end shall be saved.”

The Warning: Worldly Desires, Sin, Death

(James 1:13-15)

James 1:13-15 describes the path of deception when facing temptations. If we face
trials with a proud heart and seek to do things our own way, we find that trials then
become a temptation to do evil. If this situation, our fleshly passions and carnal
reasoning lead us into sin, and when we follow sin long enough, it results in death.

Everyone faces temptations, but not everyone overcomes them. The person who
responses to temptations by asking for wisdom and placing his faith in God
embarks on the path of perseverance, which choice results in a crown of life; but
for those who respond to temptations by following their passions and desires give
birth to sin which ends in death. James 1:6 gives the warning to believers not to go
down this path of error.

God created every human being with five sense-gates: hearing, seeing, smelling,
tasting and feeling. Most information that we receive enters throughout ears and
our eyes. Once this information enters into the mind, which is the seat of our will,
intellect and emotions, we must make a decision whether to embrace the
information or thought, or to reject it. If we embrace it, our heart opens up and we
receive the information. Then we will have our bodies act out the ideals that we
have embraced.

When an evil temptation enters our minds, we who have a pure heart do not lust
after it nor desire it. The man with a wicked heart will embrace the temptations
within his heart because of his evil desires (1:14). He will then tell his body to
commit such sins (1:15). After living a life of pursuing those lusts, and having
been brought into the bondages of sin, he will eventually die in those sins (1:15).

It is not a sin to have bad thoughts or to feel temptations. We cannot keep our
minds from seeing and hearing evil. As a child of God, we must choose by our
own will to reject such thoughts and cast down evil imaginations. For example,
God placed within the Garden of Eden the tree of the knowledge of good and evil
to test man’s love and devotion to Him. God did not tempt man to eat of the fruit
of this tree. Rather, Adam and Eve were drawn away from God’s Word to follow
the words of Satan because of their own lusts and desires (1:14). The pursuit of
their own desires gave birth to sin and sin brought forth death (1:15). Those who
resist such worldly temptations demonstrate their love to God (1:12).

We find a similar description of the progressive order of sin leading to destruction

in 1 Timothy 6:9, “But they that will be rich fall into temptation and a snare, and

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into many foolish and hurtful lusts, which drown men in destruction and
perdition.”

Central Ideas - Here are proposed statements expressing the central ideas of James
1:13-15 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s predestined plan for the
Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
and wisdom found in Him rather than yielding to worldly temptations leading
to death.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined
plan of faith and wisdom found in Him rather than yielding to worldly
temptations leading to death, God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him rather than yielding to worldly temptations leading to
death.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him rather than yielding to worldly temptations leading to
death, God exhorts us to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death.

The Text
13
Let no one while being tempted say, ‘I am being tempted by God’;
for God is untemptable with (reference to) evil things; and He himself
tempts no one. 14But each one is tempted while being lured and baited by
his own lust. 15Moreover, when the lust has conceived, it gives birth to sin,
and when the sin has matured, it gives birth to death.

God Tests His Children to Develop Their Faith and Character. The Old
Testament Scriptures give a number of accounts of God testing His children so that
they would learn to obey Him. For example, God tested Israel in wilderness. He
tested them when the Israelites arrived as the bitter waters of Marah by
commanding Moses to cast in a tree to make it sweet, as Moses writes, “and there
he proved them” (Exod 15:25). He tested them in the wilderness of Sin by giving
them manna from heaven, as Moses writes, “that I may prove them, whether they
will walk in my law, or no” (Exod 16:4). He came down upon Mount Sinai in
clouds and darkness and thunder, as Moses writes, “Fear not: for God is come to

145
prove you, and that his fear may be before your faces, that ye sin not.” (Exod
20:20) Moses rehearses Israel’s forty years in the wilderness as God tested them
daily so that they would learn to obey Him, as Moses writes in Deuteronomy 4:34,
“Or hath God assayed to go and take him a nation from the midst of another
nation, by temptations, by signs, and by wonders, and by war, and by a mighty
hand, and by a stretched out arm, and by great terrors, according to all that the
LORD your God did for you in Egypt before your eyes?”

Moses explained to the children of Israel that the Lord led them in the wilderness
“to humble thee, and to prove thee, to know what was in thine heart, whether thou
wouldest keep his commandments, or no.” (Deut 8:2) He gave them manna in the
wilderness “that he might humble thee, and that he might prove thee, to do thee
good at thy latter end;” (Deut 8:16). He allowed Israel to be exposed to false
prophets “to know whether ye love the LORD your God with all your heart and
with all your soul.” (Deut 13:3) The Lord left nations among the children of Israel
after their conquest of the Promised Land to “prove Israel, whether they will keep
the way of the LORD to walk therein, as their fathers did keep it, or not” (Judg
2:20-23), and “to prove Israel by them, to know whether they would hearken unto
the commandments of the LORD, which he commanded their fathers by the hand
of Moses.” (Judg 3:1-4)

There are examples in the Scriptures when the Lord tested Israel and her kings. For
example, the psalmist cried, “Examine me, O LORD, and prove me; try my reins
and my heart.” (Ps 26:2) The psalmist writes, “The word of the Lord tried him (i.e.
Joseph)” (Ps105:17-22). The psalmist also cries, “Search me, O God, and know
my heart: try me, and know my thoughts: And see if there be any wicked way in
me, and lead me in the way everlasting.” (Ps 139:23) When King David presented
his son Solomon to Israel as his successor, he said, “I know also, my God, that
thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness
of mine heart I have willingly offered all these things: and now have I seen with
joy thy people, which are present here, to offer willingly unto thee.” (1 Chron
29:17) God tested King Hezekiah when the princes of Babylon visited him, as we
read in 2 Chronicles 32:31, “God left him, to try him, that he might know all that
was in his heart.”

The prophet Zechariah tells us how the Lord is refining Israel through their trials,
saying, “And I will bring the third part through the fire, and will refine them as
silver is refined, and will try them as gold is tried: they shall call on my name, and
I will hear them: I will say, It is my people: and they shall say, The LORD is my
God.” (Zech 13:9) The prophet Malachi makes a similar statement about the
purging that will take place as the coming of the Messiah, saying, “But who may
abide the day of his coming? and who shall stand when he appeareth? for he is like
a refiner's fire, and like fullers' soap: And he shall sit as a refiner and purifier of
silver: and he shall purify the sons of Levi, and purge them as gold and silver, that
they may offer unto the LORD an offering in righteousness.” (Mali 3:2) Solomon

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tells us that God’s nature to test the hearts of man is an enduring truth for all
mankind of all generations, in Proverbs 17:3, “The fining pot is for silver, and the
furnace for gold: but the LORD trieth the hearts.”

It is important to note that God does not tempt us towards evil; rather, He only
tests our faith, as we read in James 1:13, “Let no man say when he is tempted, I am
tempted of God: for God cannot be tempted with evil, neither tempteth he any
man: But every man is tempted, when he is drawn away of his own lust, and
enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is
finished, bringeth forth death.” For example, Jesus tested the faith of Philip by
asking him where to buy enough bread to feed the five thousand, as we see in John
6:6, “And this he said to prove him: for he himself knew what he would do.” The
apostle Paul writes in 1 Thessalonians 2:4, “But as we were allowed of God to be
put in trust with the gospel, even so we speak; not as pleasing men, but God, which
trieth our hearts.” The apostle Peter explains that God tests the faith of the New
Testament believer in 1 Peter 1:7, “That the trial of your faith, being much more
precious than of gold that perisheth, though it be tried with fire, might be found
unto praise and honour and glory at the appearing of Jesus Christ:” We see in 1
Peter 1:6-9 how God will allow us to go through periods of testing so that we will
learn to place our faith in Him and become more mature than before. In fact, Peter
will exhort his readers towards Christian maturity in 2:1-3. Note these words from
Frances J. Roberts explaining the purpose of trials in the development and maturity
of our faith and trust in the Lord:

“My people, heed My words; yea, walk not carelessly; neither lay out thine
own paths on which to travel. Ye cannot know what lieth in the distance, nor
what adversity ye may encounter tomorrow. So walk closely with Me, that ye
may be able to draw quickly upon My aid. Ye need Me; and no matter how
well-developed is thy faith nor how mature is thy growth in grace, never think
for a moment that ye need My support any less. Nay, but the truth is that ye
need it even more. For I shelter the new-born from many a trial and testing
such as I permit to confront those who are growing up in spiritual stature. Yea,
verily, ye cannot grow unless I do bring into your lives these proving and
testing experiences.” 144

“In the multitude of testings, thou shalt learn courage. It matters not the price
ye pay, but at any cost ye must obtain strength of character and the fortitude to
endure. I would build thy resources until ye be able to carry unusually heavy
loads and withstand intense pressures. Ye shall thus become an ambassador of
the Kingdom of Heaven to whom I can assign critical missions, being
confident that ye are equipped to fulfill them. It shall be in vain if ye
anticipate resting in a comfortable place. Lo, Zion is already filled with those
who are at ease. No, ye shall find thyself put in a place of training and

144
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 17.

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 discipline, so that when the moments of crisis come ye shall not become faint-
hearted, and ye shall not be the victim of unwonted fear. Trust My instruction
in all of this, as ye have in different types of past experiences. I am faithful
and loving, and I am doing this in order that ye may meet the future days, and
not be found wanting.” 145

The Process of Sin and Death Can Work in the Life of Believers and Non-
Believers. James 1:13-15 gives us the process of lust, sin, and death for those who
yield to temptations. This sequence of events stands in direct contrast to the
process of Christian maturity described in James 1:2-4. Those with a humble heart
can face a trial joyfully in faith, which produces steadfastness, which develops into
maturity. But a proud man who lacks wisdom will face a temptation by yielding to
its enticement, which produces sin, and then sin matures into death.

The process of lust-sin-death is at work in the life of a sinner, as Paul says, “the
wages of sin is death” (Rom 6:23). However, James 1:13 says “any man,” which
includes children of God. This process can be at work in the life of a believer if he
does not quickly repent of earthly sins. Thus, we understand that James 1:12-16 is
referring to believers because this epistle is written to the church, not to
unbelievers. This truth is confirmed when the apostle Paul says in Romans 6:16,
“Know ye not, that to whom ye yield yourselves servants to obey, his servants ye
are to whom ye obey; whether of sin unto death, or of obedience unto
righteousness?” Paul explains that if we yield ourselves to disobedience, it results
in sin and eventually death. He again tells the church in Romans 8:6, “For to be
carnally minded is death; but to be spiritually minded is life and peace.” The death
that results from carnal mindedness is eternal separation from God. The apostle
John makes a similar statement in 1 John 5:16, “If any man see his brother sin a
sin which is not unto death, he shall ask, and he shall give him life for them that
sin not unto death. There is a sin unto death: I do not say that he shall pray for it.”
John explains that a brother in the Lord, a fellow believer is capable of sinning
unto death. Thus, James discusses the process of lust-sin-death as a warning to
believers amidst temptations to sin.

1:13 “Let no one while being tempted say, ‘I am being tempted by God.’”
(μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ θεοῦ πειράζομαι). Bishop James opens his
epistle with the theme of enduring temptations (Jam 1:2-8). James 1:13 tells us not
to blame God for difficulties in this life, which happens to include sickness in our
bodies (Jam 5:14-15). This is a mistake that many believers make during difficult
times. They are taught that every single thing that happens to them is within God’s
will for their lives. The difficulty with this way of thinking is that when difficult
times do come, people can become angry with God, thinking that He is the
ultimate cause of such problems. However, Satan is the one who comes to steal,
kill, and destroy men’s lives. In contrast, God’s will is for we have an abundant

145
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 128.

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life of joy, as Jesus says in John 10:10, “The thief cometh not, but for to steal, and
to kill, and to destroy: I am come that they might have life, and that they might
have it more abundantly.” In the Garden of Eden, the Lord did not bring the
serpent to Adam and Eve to tempt them. Rather, the serpent had a legal right to be
there and to do what he did.

1:13 “for God is untemptable with (reference to) evil things; and He himself
tempts no one” (ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα).
In James 1:13 the statement, “neither tempteth he any man” should end with the
implied phrase “with evil.” However it is not written, as is so typical of Greek
syntax. So this phrase could read, “for God cannot be tempted with evil, neither
tempteth he any man (with evil).”

1:13 Comments. Although God does not tempt us towards evil, He does test our
faith. For example, when your child is about one year old, it is time to learn to
walk. You hold him up and turn loose, teaching him to stand up by himself. This is
a trial for the child. In the same way, the Lord is trying to get us to grow in our
faith. The Lord tested Abraham’s faith in Genesis 22:1, “And it came to pass after
these things, that God did tempt Abraham, and said unto him, Abraham: and he
said, Behold, here I am.” God deals with our faith to develop our character, testing
our hearts in order to teach us how to exercise our faith.

There are two examples in the Old Testament of the Lord tempting people to do
something against the Lord’s will in order to test their obedience. In Jeremiah 35,
the Lord told Jeremiah to bring the Recabites into one of the chambers of the
Temple and offer them wine. Since their forefather has commanded them to
abstain from wine, they refused. God was so pleased with them for refusing the
wine that Jeremiah offered them that He pronounced an eternal blessing upon
them. Also, in 1 Kings 13, the man of God cried against the altar upon which king
Jeroboam was about to burn incense. On his way home, an old prophet of Bethel
met him in the way and tempted him to disobey the Lord’s commandment by
coming to his home and dining. Afterwards, this old prophet spoke divine
judgment upon the man of God and a lion slew him as he departed for home.

In contrast, Satan tempts us in our fleshy realm with evil enticements.

1:14 “But each one is tempted while being lured and baited by his own lust”
(ἕκαστος δὲ πειράζεταιa ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος).
Jack MacGorman says the word πειράζω refers to “enticement to moral wrong.”
This type of temptation seeks to establish “a beach-head at the point of desires, at
work in our God-given capacities.” Temptation tries to makes us “suspicious of
God, making God capricious in denying us delights.” MacGorman says ἐξέλκω

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describes a fisherman using a lure. He says δελεάζω describes a hunter baiting a
trap. 146

All of us face temptations. When we yield to them, we cannot blame anyone but
ourselves. However, it is important to note that James will later tell his readers to
resist the devil (Jas 4:7), which implies that the devil is often the source of such
temptations that befall our lives. Peter Tan says, “When a person is influenced to
do evil or wrong things, it is because they attract evil spirits to themselves by their
own evil desires. To be tempted is not wrong but to entertain the temptation and
allow it to produce an evil desire in our lives is wrong. This evil desire attracts evil
spirits who then entices us to do evil.” He says that the lust originates from the evil
heart; and the enticement originates from the evil spirits around us. 147

A man falls into sin when he is “drawn away” to pursue his lusts. Thus, it is not a
sin to be tempted, but it becomes sin when we follow our lustful desires. We begin
to see references to the carnal man emerging in the epistle of James. This is the
man who is led by fleshly passions (1:14) and emotions (1:20) rather than the
spiritual man who is led by the implanted Word of God which must be received in
meekness. The spiritual man walks through temptations by faith in God, while the
carnal man is moved by his fleshly nature.

Illustrations. We find a biblical illustration to this in Numbers 11:34, “And he

called the name of that place Kibrothhattaavah: because there they buried the
people that lusted.”

As a young boy, I stuck my finger between the two rods of a table leg. The rods
came together at the bottom. As a child, I was enticed and lured by the discovery
of just how far I could slide my little finger down between an ever-decreasing gap.
I pressed my finger tightly as far down as I could get it. When the game was over,
and I began to pull my finger out, it was stuck. I had to call for mother to put soapy
water on my hand in order to free the finger.

1:15 “Moreover, when the lust has conceived, it gives birth to sin, and when
the sin has matured, it gives birth to death” (εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει
ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον). The Greek word
συλλαμβάνω literally means, “to grasp, seize,” but in James 1:15 it describes
conception (BAGD). This word clearly describes the biological process of the
fertilized egg entering the womb and “seizing” or embedding itself into the wall of
the womb. Yet, in the New Testament times man did not yet know this magnificent
process of God's creation in reproduction.

146
Jack MacGorman, “Class Lecture,” GREEK 432 – New Testament Greek II, Spring 1982 (Fort
Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 1:14.
147
Peter Tan, The Spiritual World (Belconnen, Australia: Peter Tan Evangelism, 2007), 12.

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James 1:15 illustrates the process of lust-sin-death by using the process of birth.
The way a child was conceived and born in the womb was a great wonder and
amazement to the people of the Bible, as the Preacher said, “As thou knowest not
what is the way of the spirit, nor how the bones do grow in the womb of her that is
with child.” (Eccl 11:5) So also is the amazing process of how people go so easily
and willingly through the process of sin until death seizes them.

Just as it takes time to conceive, grow a child in a womb, and give birth, so does it
take time for lust to reach its final destination of death. This is where man is so
deceived. A carnal man begins to think that sin has no consequences during the
period that things seem to be going well in the midst of sin. In time, death will
come. Death will come at its proper time, just as the birth of a child comes,
suddenly and unexpectedly.

Someone once said, “Sow a thought, reap an action; sow an action, reap a habit;
sow a habit, reap a character; sow a character, reap a destiny.” Bob Nichols said,
“Sin will keep you longer than you want to stay; it will take you further than you
want to go; and it will cost you more than you want to pay” 148

Illustration. Jack MacGorman said that in school he had become rebellious. His
father set a rat trap in the tool shed and caught a rat. He held the trap up and said to
his son Jack, “You see the rat in the trap?” After pausing, he continues, “If we are
going to catch another rat, we need to clean the trap. Not another rat in the country
is stupid enough to hit that trap. Wouldn’t it be good if men were as smart as rats?
The devil has not cleaned a trap since the Garden of Eden; yet men, day in and day
out, still hit those bloody traps.” 149

Calling: The Call to Be Doers of God’s Word

(James 1:16-27)

All believers are called to walk through their spiritual journey with faith and
patience (1:16-27). Bishop James warns us against the deception of sin in order
that we might we might walk in the enlightenment of God’s Word (1:16-21).
James gives us the illustration of a man looking into a mirror to explain how we
are to view ourselves in light of God’s Word (1:22-24). He promises that those
who obey His Word will walk in divine blessings (1:25). He then warns those who
think that they are religious and devour by asking them to examine their conduct in
light of God’s commandments to love the weak and needy and to walk in holiness
before the Lord (1:26-27).

148
Bob Nichols, Sermon, Calvary Cathedral International, Fort Worth, Texas.
149
Jack MacGorman, “Class Lecture,” GREEK 432 – New Testament Greek II, Spring 1982 (Fort
Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 1:15.

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If we will humble ourselves before the Lord (1:9-12), the Lord will show us
exactly what to do through His Word in order to walk through each trial
victoriously (1:16-27). Thus, Bishop James takes us on a series of lessons in order
to learn how to walk in the wisdom of God so that we can persevere. We can be
certain that God’s plan for our lives always leads us into victory (Rom 8:37, 1 Cor
15:57, 2 Cor 2:14): Romans 8:37, “Nay, in all these things we are more than
conquerors through him that loved us.” 1 Corinthians 15:57, “But thanks be to
God, which giveth us the victory through our Lord Jesus Christ.” 2 Corinthians
2:14, “Now thanks be unto God, which always causeth us to triumph in Christ, and
maketh manifest the savour of his knowledge by us in every place.” Thus, James
1:16-27 gives us the steps to overcoming trials by faith in God by submission to
His Word.

In James 1:16-27 Bishop James exhorts the Jewish believers to be doers of the
Word of God, and not just hearers. The epistle of James alludes to the assembly of
the early Jewish converts in the Temple and synagogues (2:2) a number of times,
as the Old Testament Scriptures were read to them (1:19-27) by a scribe or teacher
(3:1). We can imagine Jewish believers assembling in the synagogues, or among
themselves, and following their tradition of worship and teaching of God’s Word.
They would hear the Scriptures being read to them, and there would be a
discussion of its interpretation in light of Jesus Christ as the Messiah.

When we ask God for wisdom in the midst of trials (Jas 1:2-8), and if we humble
ourselves and are willing to listen to God (Jas 1:9-12), He will surely speak to us.
Thus, the next step in overcoming trials is to respond in obedience to what God
tells us to do in His Word and through His servants (Jas 1:16-27). James 1:19-21
tells us that we have to make a decision when facing each trial in life in order to
pass the test. We decide whether to receive God’s Word and obey it, or reject it
and do things our own foolish way, which often is an angry response (1:20), since
a trial often involves someone doing us wrong. James will later discuss these two
decisions in James 3:13-18 as decisions of earthly wisdom and heavenly wisdom.
James 1:22-27 explains the difference between false humility and true humility. In
order to get onto the path that leads to a crown of life we must overcome the
deception of false humility. We become doers of God’s Word from a pure heart
(1:22-25). We are justified before God by being doers of God’s Word and not
hearers only. False humility is most readily seen in our acts of an unbridled tongue
(1:26), while true humility is most clearly demonstrated in helping those who
cannot help themselves, namely, widows and orphans (1:27).

Central Ideas - Here are proposed statements expressing the central ideas of James
1:16-27 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s call to the Church to become
doers of His Word:

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 Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by heeding God’s call to become doers of
His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by heeding God’s call to become
doers of His Word in order to receive His blessings by living a lifestyle of pure
and sincere religious faith in Him, God has exhorted the New Testament
Church to persevere amidst persecutions by heeding His call to become doers
of His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by heeding His call to become doers of His
Word in order to receive His blessings by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
heeding His call to become doers of His Word in order to receive His
blessings by living a lifestyle of pure and sincere religious faith in Him.

Here is a proposed outline:

a) The Path of the Word of Truth 1:16-21

b) Illustration: The Mirror and the Blessing 1:22-25
c) The Warning 1:26-27

The Path of the Word of Truth

(James 1:16-21)

In James 1:16-21 Bishop James calls these Jewish believers to the path of
obedience to God’s Word. He begins with a warning to avoid deception, which
leads to the path of death (1:16). James 1:17-18 then tells us the reason we can
safely humble ourselves to God’s Word, since only good things coming from God
(1:17); and since He begat us with the Word of Truth to be a first fruits of His new
creation (1:18); thus, He only has good plans for us. James also says this because
he wants his readers to understand that the trials they are facing are not from God.
It is not and never has been His nature to bring trials into people’s lives that lure
them into sin. James has just stated this in James 1:13, “Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted with evil, neither
tempteth he any man.” Rather, God’s will for our lives is to partake of His eternal
nature and kingdom, which is proven by the very fact that we have been born again
as new creatures in Christ, longing for our complete redemption in glory, which
James calls the “crown of life” in 1:12. God’s purpose for us, even in the midst of
trials, is to walk in the character of His first-born creatures (1:18). This is our

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divine calling within the context of the theme of the epistle of James, which is the
perseverance of the saints by our works.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:16-21 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s call to the Church to become
doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by heeding God’s call to become doers of
His Word.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by heeding God’s call to become
doers of His Word, God has exhorted the New Testament Church to persevere
amidst persecutions by heeding His call to become doers of His Word.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by heeding His call to become doers of His
Word, God exhorts us to persevere amidst persecutions by heeding His call to
become doers of His Word.

The Text
16
Be not deceived, my beloved brethren. 17Every good gift and every
perfect gift is from above, coming down from the Father of the lights with
whom there is no variation nor shadow cast by (the) turning (of the sun).
18
Because He willed (it), he gave birth to us by (means of) a word of truth
in order that we might be a certain first fruit of his creation. 19Know
(this) my beloved brethren; now let every man be swift to hear, slow to
speak, slow to anger. 20For anger of man does not accomplish (the)
righteousness of God. 21For this reason, putting aside all filthiness and
excess of malice, with meekness you receive the implanted word, which is
able to save your souls.

Hearers of the Word. James could have said, “You have read about the patience
of Job,” in James 5:11. Keep in mind that James is writing to Jewish converts who
were dispersed across the Roman Empire, and still assembling in synagogues; for
James uses this word συναγωγή in James 2:2, “if there come unto your assembly.”
In this assembly, the chief speaker would read the Scriptures as we see Jesus doing
in Luke 4:16, “And he came to Nazareth, where he had been brought up: and, as
his custom was, he went into the synagogue on the sabbath day, and stood up for to
read.” So naturally, the others in the assembly become “hearers.” Thus, we can
imagine James describing in 5:11 a speaker reading from the book of Job and those
seated are “hearing” the story, followed by comments about the text. This is why

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James uses the phrase “hearers of the word” in 1:19-25. We have testimony from
Eusebius (A.D. 260-340), the early Church historian, that such public reading of
the Scriptures was standard practice in the early Church.

“These things are recorded in regard to James, who is said to be the author of
the first of the so-called catholic epistles. But it is to be observed that it is
disputed; at least, not many of the ancients have mentioned it, as is the case
likewise with the epistle that bears the name of Jude, which is also one of the
seven so-called catholic epistles. Nevertheless we know that these also, with
the rest, have been read publicly in very many churches.” (Ecclesiastical
History 2.23.25) (NPNF 2.1)

1:16 “Be not deceived, my beloved brethren” (Μὴ πλανᾶσθε, ἀδελφοί μου
ἀγαπητοί).

1:17-18. James 1:17-18 gives us an exhortation to seek God in the midst of trials.
These verses simply expound upon the previous statement in 1:5 about asking God
for wisdom, who gives to all generously and does not upbraid us for it.

Why does James make these statements in James 1:17-18 about only good things
coming from God (1:17) and how He begat us with the Word of Truth (1:18)? It is
because he wants his readers to understand that the trials they are facing are not
from God. It is not and never has been His nature to bring trials into people’s lives
that lure them into sin. He has just stated this in 1:13, “Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted with evil, neither
tempteth he any man.” Rather, God’s will for our lives is to partake of His eternal
nature and kingdom, which is proven by the very fact that we have been born again
as new creatures in Christ, longing for our complete redemption in glory, which
James calls the “crown of life” in 1:12.

1:17 “Every good gift and every perfect gift is from above” (πᾶσα δόσις ἀγαθὴ
καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν). Two different Greek words are translated
“gift” in James 1:17. The first Greek word δόσις (gift) refers to the act of giving,
while the second Greek word δώρημα (gift) refers to the gift itself. In the same
way, the Greek word βρω̂σις refers to the act of eating, while the Greek word
βρω̂μα refers to the food itself.

Oral Roberts teaches that God is a good God. He says, “Something good is going
to happen to you.” 150 In other words, He has good plans for our lives and wants to
give us good things. We see this stated by our Lord Jesus Christ in John 10:10
when He told His disciples that He came that we might have life, and that we
might have it more abundantly. Because there is no sickness in Heaven, God has

150
Oral Roberts, A Daily Guide to Miracles and Successful Living Through SEED-FAITH (Tulsa,
Oklahoma: Pinoak Publications, c1975, 1976), 48-9.

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not been putting sickness upon your loved ones. Neither is there poverty and lack
in Heaven, so He does not cause there either. In Heaven there is no confusion, fear,
or frustration. All of these things, sickness, poverty, and fear come from the
kingdom of darkness, the devil. Everything that God gives to us is good and
perfect.

Bill Wiese contrasts God’s gifts to mankind to the conditions in Hell, where there
are no gifts from Heaven. 151 Wiese was taken to Hell in 1998, and recalls his
experiences in his book 23 Minutes in Hell Wiese. 152 He explains that God is light,
and in Hell there is no light, because God is not present in Hell (1 John 1:5). The
darkness is so thick that nothing is visible except the flames of Hell. Darkness
penetrates every part of Hell. He also explains that God is love (1 John 4:7, 16),
and in Hell there is absolutely no love for one another. Every demonic creature in
Hell is full of intense hatred towards mankind. God’s mercy is upon the earth, and
is extended towards mankind. His mercy is in the heavens (Ps 36:5). In Hell the
demons show no mercy and compassion towards the people that they torment for
eternity. They work tirelessly to put as much pain and suffering upon their human
victims as possible. On earth mankind experiences grace and truth through the
redemptive work of Christ Jesus on Calvary (John 1:17). In Hell no human is
given grace or mercy for eternity, but torment and terror. On earth men quench
their thirst with life-giving water (Deut 11:11). In Hell there is no water, so that
tormented souls thirst eternally (Zech 9:11). In Hell there is no blood, because
there is no life in Hell (Lev 17:11). On earth God gives every person physical
strength to serve Him (Ps 18:32). In Hell there is no strength, so that the tormented
soul is desperate for sleep and rest, but finds none; neither does he have the
strength to resist those tormenting him. Each day mankind is daily loaded with
divine blessings (Ps 68:19), the gifts of love, mercy, health, peace, enjoyment, and
rest. We have learned to live with so many blessings each day that we have
become unmindful of them. As long as a person is alive upon earth, he has hope
that even the worst situations can improve. However, in Hell there is no longer any
hope. Hell is absent of God’s goodness. In this place of eternal torment, man is left
without God’s gifts for eternity. In contrast, mankind is continually experiencing
God’s goodness and gifts as long as he has breath on earth.

1:17 “coming down from the Father of the lights” (καταβαῖνον ἀπὸ τοῦ πατρὸς
τῶν φώτων). The phrase, “and cometh down from the Father of lights” tells us that
God is the Creator of all things, who provides good things to mankind through His
divine providence and omnipotent power. The description of God as “the Father of
lights” in unique to the Holy Scriptures. Within the context of this passage of
Scripture in the epistle of James, we are being warned to not be deceived by sin

151
Bill Wiese, interviewed by Rod Parsley, Breakthrough (Columbus, Ohio: Rod Parsley
Ministries), on Trinity Broadcasting Network (Santa Ana, California, November 2008), television
program.
152
Bill Wiese, 23 Minutes in Hell (Lake Mary, Florida: Charis House, c2006).

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and walk in darkness. Rather, God is able to give us enlightenment in His Word so
that we become doers rather than hearers only.

1:17 “with whom there is no variation nor shadow cast by (the) turning (of the
sun)” (παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα). Nothing in God's
creation is more stable and unchanging than God Himself. In James 1:17, James
uses an illustration out of nature that is most subject to change. These are the
shadows from the sun. This shadow will be ever changing it position during the
process of the sun moving across the sky during the day. At no time during the day
is the shadow stationary. In addition, each new day brings the sun's rays into a
different angle upon the earth, so that each day of the year, a shadow finds itself
changing its position. A shadow is the most illustrative example of change that can
be found in nature.

In James 1:17 the divine attribute of unchangableness is referring to the Father,

although this is also an attribute of the Trinity. God’s unchanging ways are
mentioned in Psalm 90:2, “Before the mountains were brought forth, or ever thou
hadst formed the earth and the world, even from everlasting to everlasting, thou art
God.” Psalm 93:2, “Thy throne is established of old: thou art from everlasting.”
Psalm 119:89, “For ever, O LORD, thy word is settled in heaven.” Malachi 3:6,
“For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.”
Jesus Christ is unchanging, as we read in Hebrews 13:8, “Jesus Christ the same
yesterday, and to day, and for ever.”

1:17 Comments. When we are tossed about with the trials of life (1:2), we need to
know that we can turn to a God who changes not. It is not the severity of the storm
that determines the outcome, but rather the stability of the Savior, who is the
anchor of our soul.

1:18 “Because He willed (it), he gave birth to us by (means of) a word of truth
in order that we might be a certain first fruit of his creation” (βουληθεὶς
ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ
κτισμάτων). The same Greek word ἀποκυέω “brings forth” is used in James 1:15
and 1:18. In contrast to sin giving birth to death, God's word brings forth life (Jam
1:18). If we were born again by the “Word of Truth,” then we are sustained by the
same Word. This Word of Truth stands in direct contrast to the words of deception
uttered by those who are double-minded in the previous verses. Thus, the next
passage teaches us to follow this Word by becoming doers of it and not hearers
only: “receive the Word of truth” (1:19-21), “be swift to hear this Word of truth”
(1:19), “be doers of this Word of truth” (1:22-25).

The phrase “of His own will” means that God provided the means for our salvation
and eternal redemption by sending His Son Jesus Christ to die on Calvary for our
sins. We were unable to redeem ourselves, so He initiated a way for our
redemption by His own will and plan. However, Bishop James wrote his epistle

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before the apostle Paul wrote the church epistles, so the revelation of the new birth
was not yet understood by the early Church. Therefore, in James 1:18 Bishop
James describes the new birth and indwelling of the Holy Spirit in a simplistic
manner.

1:19 “Know (this) my beloved brethren” (Ἴστε, ἀδελφοί μου ἀγαπητοί). We are
the beloved of God because we have been begotten by Him by the “Word of
Truth” (Jas 1:18). We are His children and He is our Father.

1:19 “now let every man be swift to hear” (ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ
ἀκοῦσαι). We are to be swift to hear “the engrafted word, which is able to save
your souls” (Jas 1:21).

1:19 “slow to speak, slow to anger” (βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν).
The believer’s battle against swift speech and wrath describes our carnal reactions
to the manifold trials mentioned in the opening verses of this epistle, which stands
in direct contradiction to God’s plan for us to “count it all joy” (Jas 1:2). This
anger can progress as described in the next verse into uncleanness and abundance
of evil (Jas 1:20).

1:19 Comments. Our willingness to close our mouth and listen moves us to be
slower to speak out in response; and our slowness to speak out helps us to delay
our anger until we better understand a situation. However, we are not to always be
silent. There are times when we need to speak out, as we read in Ecclesiastes 3:7,
“A time to rend, and a time to sew; a time to keep silence, and a time to speak;”

1:20 “For anger of man does not accomplish (the) righteousness of God”
(ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται). Man’s anger is slow to
listen and quick to speak, while God is slow to anger. An uncontrolled tongue can
create anger. The more the tongue works, the greater the anger, which progresses
into “all filthiness and superfluity of naughtiness” (1:21). When we are slow to
listen to the truth and quick to open our mouths, then we are prone to easily get
angry. In fact, the more we talk, the angrier we get. This is the behaviour of
temperamental people. They tend to speak quickly and aggressively. How often
have I taken the time to evaluate the facts of a situation after opening my mouth,
and this evaluation found that my angry reaction was unnecessary. How often I
have looked back at my angry words and wished I had spoken with without the
angry to accompany them. In most cases, it is entirely unnecessary to behave so
angrily and foolishly. Later in the epistle of James, the author identifies this ability
to manage our tongue as a sign of Christian maturity, saying, “For in many things
we offend all. If any man offend not in word, the same is a perfect man, and able
also to bridle the whole body.” (Jas 3:2)

Solomon spoke on the dangers of anger in Proverbs 14:29, “He that is slow to
wrath is of great understanding: but he that is hasty of spirit exalteth folly.”

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Proverbs 15:18, “A wrathful man stirreth up strife: but he that is slow to anger
appeaseth strife.” Proverbs 16:32, “He that is slow to anger is better than the
mighty; and he that ruleth his spirit than he that taketh a city.” In contrast, the
psalmist tells us that God is slow to wrath in Psalm 145:8, “The LORD is gracious,
and full of compassion; slow to anger, and of great mercy.”

1:21 “For this reason, putting aside all filthiness and excess of malice” (διὸ
ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας). The filthiness and abundance
of evil mentioned in James 1:21 is descriptive of the words and actions that
immature believers express when easily drawn into angry. Keep in mind that many
of these Jewish communities of believers that James was writing to were being
persecuted and mistreated by the rich. They had just cause to be angry because of
wrong-doing. Thus, James is giving them practical things to do to overcome their
temptations to walk in the flesh and do evil. It is not easy to walk in the spirit
under such circumstances, but it is the only way to patiently endure hardships and
overcome them with joy (1:2), and avoid erring from the path of truth (5:19-20).
We must remember the theme of the epistle of James, which is an exhortation to
endure persecutions from without, and their objective was to strive for maturity in
order to persevere (1:4), which results in the salvation of their souls (1:21).

1:21 “with meekness you receive” (ἐν πραΰτητι δέξασθε). We must open our
hearts unto God’s Word, if we are going to hear His voice and understand His
Word. In the same manner, when I go to pray for someone, if they are not
receptive to me or to my message, then I have very little to say and my prayer for
them is relatively ineffective. When someone is hungry for the words that I am
ministering and they humbly receive what I am saying, God will move mightily for
them in the simplest prayer of agreement. I have learned this from experience after
working for seven years as an altar worker.

1:21 “the implanted word” (τὸν ἔμφυτον λόγον). In James 1:21 we find the only
use of the Greek adjective έμφυτος in the New Testament, which means
“implanted” (Strong, BAGD). The verbal form of this word is used in John 20:22,
“And when he had said this, he breathed on them, and saith unto them, Receive ye
the Holy Ghost:”

We must impregnate our spirit man with the seed of the Word of God. Only in
humility can we come before God’s throne (Heb 4:16) and receive the living,
breathed-upon Word. As we obey it by faith, we are promised salvation by grace.
An attitude of humility must be present while studying God’s Word as well. This
attitude must be present to “hear” and understand God's Word, as Paul expresses
the necessity of faith in Romans 10:17, “So then faith cometh by hearing, and
hearing by the word of God.” We are to take God’s Word, not forget it, but let it
create in us a Godly lifestyle. The psalmist writes in Psalm 119:11, “Thy word
have I hid in mine heart, that I might not sin against thee.” Solomon writes in
Proverbs 2:1-5, “My son, if thou wilt receive my words, and hide my

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commandments with thee; So that thou incline thine ear unto wisdom, and apply
thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy
voice for understanding; If thou seekest her as silver, and searchest for her as for
hid treasures; Then shalt thou understand the fear of the LORD, and find the
knowledge of God.”

1:21 “which is able to save your souls” (τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν).
Bishop James uses the Greek word σώζω five times in his epistle (Jas 1:21; 2:14;
4:12; 5:15, 20). If we compare these five verses in James, it is easy to conclude
that James used this word in its broadest sense. We may translate it as “deliver” in
every usage and maintain an accurate interpretation of these verses and capture its
broad meaning. Thus, James seems to be saying in James 1:21 that the engrafted
word will “deliver” us from the sins and bondages of this world and from eternal
judgment. This word implies the entire process of the redemption of our souls.
This word must become a part of our lives to become salvation and deliverance in
our daily lives. The apostle Paul makes a similar statement in Romans 2:13, “For
not the hearers of the law are just before God, but the doers of the law shall be
justified.” However, we must understand that the promise of the salvation of the
believer’s eternal soul in James 1:21 means that a believer who has been born
again by the Word of God as a first fruit of God’s new creation (Jas 1:18) can err
and go to hell.

1:21 Comments. The Lord gave me a dream in order to illustrate James 1:21. I saw
Kenneth Copeland when he first encountered the teachings of Kenneth Hagin. In
this dream Kenneth Copeland humbled himself and embraced every single word
that Hagin taught as if it were a priceless treasure. With each teaching he heard
Kenneth Copeland immediately put it into practice in his life. His very life and
energy and enjoyment and passion were centered around learning from Hagin. I
saw the meekness of Kenneth Copeland’s heart as he listened to each teaching and
the willingness to obey the divine principles that were taught. This is the reason
that Copeland has one of the largest teaching ministries in the world today. His
soul was delivered from worldly wisdom, his life delivered from poverty and his
body from sickness.

1:19-21 Comments. James 1:19-20 states that we are not to get angry and carryout
vengeance for ourselves; but we are to give place to wrath, as Paul says in Romans
12:19, “Dearly beloved, avenge not yourselves, but rather give place unto wrath:
for it is written, Vengeance is mine; I will repay, saith the Lord.”

James 1:19-21 teaches us how to manage our anger. Kenneth Copeland gives the
testimony of how the Lord showed him a practical way to manage his anger. 153 He

153
Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth,
Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.

160
was told to immediately hold his tongue when anger comes into his spirit. He was
to wait a while before speaking, and then learn to only speak the truth without an
angry spirit. At first it was difficult, because he was used to speaking quickly and
rashly. I began to try this for myself. Over a period of time I found that I was better
able to control my own temper. Our tongue is the key to managing our anger.

Illustration: The Mirror and the Blessing

(James 1:22-25)

James 1:22-24 gives us the illustration of a man looking into a mirror to explain
how we are to view ourselves in light of God’s Word. James 1:25 promises that
those who obey His Word will walk in divine blessings.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:22-25 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s call to the Church to become
doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by heeding God’s call to become doers of
His Word in order to receive His blessings.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by heeding God’s call to become
doers of His Word in order to receive His blessings, God has exhorted the
New Testament Church to persevere amidst persecutions by heeding His call
to become doers of His Word in order to receive His blessings.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by heeding His call to become doers of His
Word in order to receive His blessings, God exhorts us to persevere amidst
persecutions by heeding His call to become doers of His Word in order to
receive His blessings.

The Text
22
But become doers of (the) word and not hearers only, deceiving
yourselves. 23For if anyone is hearer of (the) word and not a doer, this one
is like a man who looks at his (natural) face in a mirror. 24For he looks at
himself and goes away, and immediately he forgets of what matter of man
he was. 25But the one who has looked into (the) perfect law, the one of
freedom, and continues, having not become a hearer of forgetfulness, but
a doer of work, this (one) shall be blessed in his doing.

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1:22 “But become doers of (the) word and not hearers only, deceiving
themselves” (Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι
ἑαυτούς). Having received the implanted Word of God, we are to become doers of
it. Bob Yandian says that taking in the Word of God is being a hearer, but putting
out the Word of God is being a doer. Knowledge is taking in the Word of God, but
wisdom is correctly putting out, or applying this Word. 154 Peter Tan says:

“When one first receives a truth or a new impartation and understanding of

life, they do not have it yet until it is within their subconscious, in their actions
and a part of their daily habit of life. It is not just when we think and believe
about something that we have it, but it is when we are practicing the truth that
we truly have it. It is when we are not thinking about it and yet it forms part of
our substance of life-consciousness that we truly have absorbed it into us.” 155

Unfortunately, many Christians to go church, and listen to the sermon, but they do
not take the message to heart. They do not study God’s Word on their own. When
they face challenges in life that require them to place their faith solely in God, they
fall short of this simply requirement to trust the Lord. These are those who hear the
Word, but never become a doers, or they become a doers to some small degree.

1:23 “For if anyone is hearer of (the) word and not a doer, this one is like a
man who looks at his (natural) face in a mirror” (ὅτι εἴ τις ἀκροατὴς λόγου
ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως
αὐτοῦ ἐν ἐσόπτρῳ).

1:24 “For he looks at himself and goes away, and immediately he forgets of
what matter of man he was” (κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ
εὐθέως ἐπελάθετο ὁποῖος ἦν).

1:23-24 Comments. We look into a mirror in order to clean our face from
imperfections. When a person ignores what he saw in the mirror, he fails to
address his imperfections. In a similar manner, when a man hears God’s Word and
does not response to its instructions, he behaves like a person who fails to clean his
face of imperfections.

1:25 “But the one who has looked into (the) perfect law, the one of freedom”
(ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας). Bishop James uses the
Greek word νόμος ten times in his epistle. While most of these uses refer to the
Mosaic Law, he describes the terms of the New Covenant in Christ Jesus as the
“Law of Liberty” on two occasions (Jas 1:25; 2:12). The apostle Paul describes the
“law of liberty” as “the law of the Spirit of life in Christ Jesus” (Rom 8:2). This

154
Bob Yandian, Salt and Light: The Sermon on the Mount (Tulsa, Oklahoma: Harrison House,
c1983, 1988), 11.
155
Peter Tan, The Spiritual World (Belconnen, Australia: Peter Tan Evangelism, 2007), 25.

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law sets us free from the rudiments of this world when obeyed, rather than
bringing us into bondage to a system of laws. Therefore, we find real freedom in
serving Christ Jesus, not bondage, as Paul says in 2 Corinthians 6:12, “You are not
restrained by us, but you are restrained in your own affections.” (NASB)

Bishop James also refers to the “royal law,” which is summed up in the Ten
Commandments. As an early Jewish disciple of our Lord Jesus Christ and bishop
of the church in Jerusalem, James viewed the Gospel of Jesus Christ as a
fulfillment of the Old Testament Scriptures rather than a radical break from the
Law. The Gospel revealed the original purpose and intent of the Law of Moses
when Jesus said, “Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind. This is the first and great commandment. And the
second is like unto it, Thou shalt love thy neighbour as thyself. On these two
commandments hang all the law and the prophets.” (Matt 22:37-40) The Jews lost
sight of this purpose and meaning of the Law due to a hard heart. Its perfection lies
in its original purpose, to love God and man from a pure heart.

Thus, when Bishop James mentions the “law of liberty” and the “royal law” in his
epistle, he is describing the terms of the new covenant in Christ Jesus as a mirror
that reflects the heart and essence of the Ten Commandments. For this reason,
James makes clear references to a number of the Ten Commandments throughout
his epistle (Jas 2:8, 11). He alludes to the commandment of not committing
adultery (Jas 5:12), of not committing murder (Jas 4:2; 5:6), of not coveting (Jas
4:2), and not taking God’s name in vain (Jas 5:12). He also refers to the
“Lawgiver” as our eternal Judge (Jas 4:12). Therefore, Bishop James weaves the
motif of walking in the Ten Commandments in light of the new covenant in Christ
Jesus throughout his epistle.

1:25 “and continues, having not become a hearer of forgetfulness, but a doer
of work, this (one) shall be blessed in his doing” (καὶ παραμείνας οὐκ ἀκροατὴς
ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ
ἔσται). James combines the motifs of doing and works throughout this Epistle (Jas
1:4, 20, 25, etc.). This is because the emphasis in the epistle of James is on our
actions in contrast to our heart or our minds in bringing us through the trials of life.

1:22-25 Comments: The Illustration of a Man Looking into a Mirror. In James

1:22-25 the author tries to explain the necessity of applying the Word of God to
our lives by using the illustration of a man looking into a mirror. When we do look
into a mirror, we see a reflection of our outward man (our physical appearance). If
we looked into a mirror and saw a dirty face, we would immediately wash up and
clean ourselves. How do we see the inner man? To do this we must look into the
Word of God and it will reflect the condition of the heart. This is what the author
of Hebrews meant when he said, “For the word of God is quick, and powerful, and
sharper than any two-edged sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and is a discerner of the thoughts and

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intents of the heart.” (Heb 4:12) If we give our physical appearance daily attention
by looking into a mirror and correcting any unpleasant things we see on our
bodies, then we should also give our spirits the same daily attention by looking
into God’s Word and making the necessary changes to our lives to conform to His
Word. This is what James means by being a doer of the Word and not a hearer
only. Thus, we keep our spirit man in healthy condition in the same way that we
keep our outward man in good condition. In contrast, James says that if we do not
become doers of God’s Word, it is like a man who ignores his physical needs after
recognizing them in a mirror and walking away and forgetting them.

No one has ever looked at his own face. Our eyes are set within sockets so that we
cannot directly see our face. We may be able to see the tip of our nose or lips, but
we need a mirror to see our entire face. We know what we look like physically
because we trust the image reflected in a mirror. In a similar sense, no one has ever
seen his spirit, because it is the invisible part of man’s make-up. Therefore, the
Scriptures call man’s spirit “the inner man” and “the hidden man of the heart.” The
only way we can see our own spirit is through the reflection of God’s Word, which
gives us a clear image of our own heart. We must trust that what God’s Word says
about our born again spirit is accurate, despite what our mind and reason tells us.

As we read God’s Word, the Spirit of God teaches us divine truth and instructs us
on how to apply them to our daily lives. Therefore, the Christian life is also in
seasons of growth as the Spirit of God guides us to maturity. Unfortunately, many
people sit in church for years and cease to focus on the application of God’s Word.
Their hearts become dull and insensitive to the Holy Spirit efforts to guide us into
an abundant life the God’s Word offers every believer. For this reason, some
Christians become discouraged in God because of the troubles that creep into their
lives. In this state of dullness, they blame God for the problems that were caused
by their refusal to apply God’s Word to their lives. Therefore, James precedes
these verses with the statement, “Do not err, my beloved brethren. Every good gift
and every perfect gift is from above, and cometh down from the Father of lights,
with whom is no variableness, neither shadow of turning.” (Jas 1:16-17). In other
words, God only brings good things into our lives, and the Spirit of God guides us
down a good path of abundance.

Illustration. One example of a divine truth in God’s Word that new believers
embrace and often forget during their Christian journey is divine healing that his
provided for them in the Atonement of Jesus Christ. After God heals the physical
ailments of young believers, they fail to transform their lives by renewing their
minds on the Scriptures that deal with physical health. God’s Word contains
dietary laws as well as passages that reveal how people in the Gospels and Acts
received their healing. The Spirit of God will guide every new believer down the
path of divine health if he will become a doer of God’s Word and not a hearer
only.

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 The Warning
(James 1:26-27)

James 1:26-27 warns those who think that they are religious and devour by asking
them to examine their conduct in light of God’s commandments to love the weak
and needy and to walk in holiness before the Lord.

Central Ideas - Here are proposed statements expressing the central ideas of James
1:26-27 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s call to the Church to become
doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by living a lifestyle of pure and sincere
religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by living a lifestyle of pure and
sincere religious faith in Him, God has exhorted the New Testament Church
to persevere amidst persecutions by living a lifestyle of pure and sincere
religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
living a lifestyle of pure and sincere religious faith in Him.

The Text
26
If anyone thinks that he is religious, while not bridling his tongue,
but while deceiving his heart, the religion of this one is vain. 27Religion,
pure and undefiled before our God and Father is this, to visit orphans
and widows in their trouble, to keep oneself spotless from the world.

1:26 “If anyone thinks that he is religious, while not bridling his tongue, but
while deceiving his heart, the religion of this one is vain” (Εἴ τις δοκεῖ θρησκὸς
εἶναι μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλʼ ἀπατῶν καρδίαν αὐτοῦ, τούτου
μάταιος ἡ θρησκεία). The person’s unbridled tongue reflects back on the previous
verse, which warns us to be slow to speak and slow to wrath (Jas 1:19).

1:27 “Religion, pure and undefiled before our God and Father is this”
(θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ πατρὶ αὕτη ἐστίν).

1:27 “to visit orphans and widows in their trouble” (ἐπισκέπτεσθαι ὀρφανοὺς
καὶ χήρας ἐν τῇ θλίψει αὐτῶν). The righteous man Job describes his lifestyle of

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true religion in Job 31:1-40. Note a similar verse on doing for others as a sign of
genuine Christian faith in 1 John 3:18, “My little children, let us not love in word,
neither in tongue; but in deed and in truth.”

1:27 “to keep oneself spotless from the world” (ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ
κόσμου). In John 15:19; 17:11, 14, 16, Jesus explains that we are “in the world,
but not of the world.”

1:27 Comments. James is writing to the Christian Jews of the Diaspora. That is, he
is addressing all of the Jews who did not live in the land of Palestine. These Jewish
converts were zealous and very religious. Therefore, James wants to give them a
clear understanding of what true “religious activity” is all about.

The outward sign of true godliness is to help those in need; and the inward sign of
true godliness is to remain pure from the temptations of this evil world. Thus,
James describes godliness from the heart as well as from our actions. Perhaps
James used the examples of orphans and widows because these two groups were
discusses in the Law as those whom the Jews were required to help.

Within the context of this epistle, we are taught that in the midst of our trials we
should help those who are less fortunate than us.

Justification: Faith in Light of the Royal Law and Works

(James 2:1-26)

James opens this epistle by explaining that every believer faces manifold
temptations. He lays the foundational truth in our lives that God has predestined a
path for every believer to take in order to overcome trials (1:2-15), and he explains
that all believers are called to become doers of God’s Word in order to overcome
trials and temptations (1:16-27). James then takes us through a discussion of how
true justification works in the life of every believer. He exhorts us to demonstrate
our faith by walking in the Royal Law of loving one’s neighbour (2:1-13) and by
mixing works with our faith in God (2:14-26). A lifestyle of showing partiality and
neglecting the poor is not true faith in God, while genuine faith is demonstrated by
one’s works.

Literary Evidence for the Theme. There is literary evidence for the theme of
faith/justification in James 2:1-26. The Greek word πίστις is found sixteen times in
the epistle of James. All but three of its uses (Jas 1:3, 6; 5:15) are found in James
2:1-26 as Bishop James discusses faith without partiality and faith with works.
This concentration of uses of πίστις provide strong evidence for the underlying
theme of justification in this passage of Scripture as James addresses it from a
practical perspective rather than a theological perspective, as found in the Pauline
epistles.

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Central Ideas - Here are proposed statements expressing the central ideas of James
2:1-26 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law and by
works of faith, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His standard
of justification shown in the Royal Law and by works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith,
God exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification shown in the Royal Law and by
works of faith.

Here is a proposed outline:

a) Faith and Royal Law 2:1-13

b) Faith and Works 2:14-26

Faith and Royal Law

(James 2:1-13)

In James 2:1-13 we find a teaching about true faith towards God, defined by the
Royal Law of loving one’s neighbor. Bishop James explains that true faith in God
is demonstrated by loving one’s fellow man, and showing partiality violates this
law of love (Jas 2:1). One of the greatest temptations of the flesh is to show
partiality among the various social classes of a church congregation James 2:2-4
gives the illustration of Jewish believers gathered in a synagogue according to their
tradition, as the rich mingled with the poor. The leaders of these synagogues
showed partiality when they seated the rich Jews in good seats near the front to be
seen by others, while making the poor Jews sit or stand in the back. James
condemns this behaviour within the congregation of believers by showing them
that the very rich people who are exalted in church on the Sabbath are the ones
oppressing the poor during the week (Jas 2:5-7). Such partiality will result in
judgment without mercy (Jas 2:8-13).

167
Central Ideas - Here are proposed statements expressing the central ideas of James
2:1-13 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law of love.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law of love,
God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His standard of
justification shown in the Royal Law of love.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law of love, God exhorts us
to persevere amidst persecutions by demonstrating our faith in Him through
His standard of justification shown in the Royal Law of love.

Here is a proposed outline:

(1) The Path of Faith without Partiality Illustrated 2:1-4

(2) The Warning against the Sin of Partiality 2:5-13

Other Passages on Partiality. We find a similar passage of Scripture regarding

warnings against partiality in 1 Corinthians 3:1-4:21, in which Paul teaches the
Corinthians to stop showing partiality towards church leaders.

The Path of Faith without Partiality Illustrated

(James 2:1-4)

In James 2:1-4 Bishop James exhorts these Jewish believers to place their faith in
God without showing partiality towards others. If they want God to hear their cries
and show them mercy (Jas 2:13), then they must extend mercy to the poor.

In James 2:2-4 we are given an illustration of how these Jewish believers were
showing partiality. We know from the writings of Eusebius that James, the first
bishop of the church in Jerusalem, worshipped and prayed in the Temple, showing
that he sought to co-exist with non-believing Jews as much as possible
(Ecclesiastical History 2.23.1-25). Thus, Jewish believers would have continued
their tradition of worshiping in the Temple in Jerusalem and attending the
synagogue as well as assembling with local believers before its destruction in A.D.

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70. I have seen the partiality described in James 2:1-4 many times while a
missionary in Africa, where the rich were seated in the front at functions and the
poor stood outside on in the rear. This African custom was adopted by their
churches as well, providing a vivid picture of this warning against showing
partiality among the early Church. Many church members focus on how others
dress and judge others while sitting in church rather than focusing upon the
preaching of the Word. Imagine being in a congregation of believers and looking
around judging other and ignoring the preaching of the Word (2:1-4). Those who
continue to show partiality are breaking the royal law, which teaches us to love our
neighbour as ourselves.

Central Ideas - Here are proposed statements expressing the central ideas of James
2:1-4 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law of love without partiality
towards the poor.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law of love
without partiality towards the poor, God has exhorted the New Testament
Church to persevere amidst persecutions by demonstrating their faith in Him
through His standard of justification shown in the Royal Law of love without
partiality towards the poor.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law of love without partiality
towards the poor, God exhorts us to persevere amidst persecutions by
demonstrating our faith in Him through His standard of justification shown in
the Royal Law of love without partiality towards the poor.

The Text
1
My brethren, stop holding faith in our Lord Jesus Christ, the one of
glory, with partiality. 2For if a man wearing a gold ring enter into your
synagogue in splendid clothing, and also a poor (man) in shabby clothing
comes in, 3and if you look upon the one in fine clothing and say, ‘you sit
here in a good place,’ and to the poor man you say, ‘you stand there, or
you sit at my feet,’ 4did you not make distinctions among yourselves and
you have become judges with evil thoughts?

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2:1 “My brethren, stop holding faith in our Lord Jesus Christ, the one of
glory, with partiality” (Ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν
τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῆς δόξης). Why would James use the phrase
“Lord of glory” in James 2:1 to describe the divine attributes of the Lord Jesus
Christ. Perhaps the answer is found in the Greek word προσωποληψία, which
literally means, “receiving face,” which is translated in English as “respect of
persons” (KJV). The context of this passage is about receiving the face of some
men and despising others. The phrase “Lord of glory” refers to the deity of the
Lord Jesus Christ. As Jesus Christ reflects the glory of the Father when we behold
His face, so do God’s children reflect the glory of Jesus Christ when others behold
their countenance. James will later mention man’s similarity to the divine when he
says, “Therewith bless we God, even the Father; and therewith curse we men,
which are made after the similitude of God.” (Jas 3:9) Thus, Jesus Christ is
described as the Lord of glory because this divine glory is reflected in every true
child of God.

James 2:1 tells us not to have partiality among people. James 2:2-4 explains the
meaning of the word “partiality” by giving an illustration in the verses that
follows. Note a similar verse in Leviticus 19:15, “Ye shall do no unrighteousness
in judgment: thou shalt not respect the person of the poor, nor honour the person of
the mighty: but in righteousness shalt thou judge thy neighbour.”

2:2 “For if a man wearing a gold ring enter into your synagogue in splendid
clothing, and also a poor (man) in shabby clothing comes in” (ἐὰν γὰρ εἰσέλθῃ
εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ
πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι). The Greek word used in James 2:2 is συναγωγή. In
every other place in the New Testament, this Greek word is translated
“synagogue.” This is the only occurrence of this Greek word in the New Testament
epistles. It occurs frequently in the Gospels and Acts. There are only three
occurrences of this word outside the Gospels and Acts (Jas 2:2, Rev 2:9, 3:9).

The author is obviously speaking to Jews who are still accustomed to worshipping
in the traditional synagogue.

2:3 “and if you look upon the one in fine clothing and say, ‘you sit here in a
good place,’ and to the poor man you say, ‘you stand there, or you sit at my
feet,’” (ἐπιβλέψητε δὲ ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν καὶ εἴπητε, Σὺ
κάθου ὧδε καλῶς, καὶ τῷ πτωχῷ εἴπητε, Σὺ στῆθι ἢ κάθου ἐκεῖ ὑπὸ τὸ ὑποπόδιόν
μου).

2:4 “did you not make distinctions among yourselves and you have become
judges with evil thoughts” (καὶ οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε κριταὶ
διαλογισμῶν πονηρῶν).

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 The Warning against the Sin of Partiality
(James 2:5-13)

In James 2:5-13 Bishop James warns these Jewish believers about the
consequences of breaking the royal commandment of love by showing partiality.
Those who do show partiality are guilt of breaking Ten Commandments
concerning how one treats his neighbor. They will receive no mercy on the Day of
Judgment because they showed no mercy towards others.

Central Ideas - Here are proposed statements expressing the central ideas of James
2:5-13 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God, warning
them of the consequences of the sin of partiality that violates the Royal Law
of love.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God, warning them of the consequences of the sin of partiality that violates
the Royal Law of love, God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in Him, warning
them of the consequences of the sin of partiality that violates the Royal Law
of love.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in Him, warning
them of the consequences of the sin of partiality that violates the Royal Law of
love, God exhorts us to persevere amidst persecutions by demonstrating our
faith in Him, warning us of the consequences of the sin of partiality that
violates the Royal Law of love.

The Text
5
Listen, my beloved brethren, has not God chosen (for Himself) the
poor (with reference to the world) (to be) rich in faith and heirs of the
kingdom which He promised to those who love Him? 6But you
dishonoured the poor. Do not the rich men oppress you and do they not
drag you into tribunals? 7Do they not revile the good name by which you
have been called? 8Nevertheless, if you fulfill (the) royal law according to
the scripture, ‘You shall love your neighbor as yourself,’ you do well. 9But
if you show partiality, you work sin while being convicted by the law as
transgressors. 10For whoever keeps the whole law, but stumbles in one

171
 (point), he has become guilty of all. 11For the one who said, ‘You do not
commit adultery,’ said also, ‘You do not kill’; but if you do not commit
adultery, but you kill, you have become a transgressor of the law. 12So
you speak and thus you act, as those who are about to be judged by the
law of liberty. 13For judgement is without mercy to him who does not
show mercy; mercy triumphs over judgment.

2:5 “Listen, my beloved brethren, has not God chosen (for Himself) the poor
(with reference to the world) (to be) rich in faith and heirs of the kingdom
which He promised to those who love Him” (Ἀκούσατε, ἀδελφοί μου ἀγαπητοί·
οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ πλουσίους ἐν πίστει καὶ
κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν). In James 2:5
we are told that God has chosen the poor to be rich in faith. Then Paul tells the
believers at Corinth that there are not many wise men after the flesh who are
called, not many noble ones (1 Cor 1:26). Why is this so? Why are the poor and
weak and oppressed more open to the things of God than the rich and noble?
Perhaps we can find the answer in the book of Genesis by looking at God’s
judgment upon Adam and Eve during the Fall. Man’s original role in taking
dominion over the earth was to tend the Garden. The woman’s role in taking
dominion over the earth was not in tilling the soil, but in bearing children. We then
see how man was working the land while woman was tending to children. This
was God’s original divine order and plan for mankind to prosper and fulfill their
destinies. This is reflected in the way in which God judged Adam and Eve in the
Fall. The woman had her pain and sorrow increased in the area of childbearing
while the man had his sorrow and pain increased in tilling the earth. God added
travail and sorrow to each of their earthly journeys so that they would learn to turn
to Him for their daily peace and rest. Such daily travail brings humility, and
humility leads us back to God. In fact Ecclesiastes 3:10 tells us, “I have seen the
travail that God hath given to the sons of man to be humbled by it.” Thus, it is a
state of travail and vanity that a person most easily turns to God. But those whose
lives have been made easy by wealth and nobility tend to see no need for God
because their flesh has been comforted.

James tells us that we are to become “rich in faith.” God measures our level of
faith and trust in Him. When we are born again, God actually gives us a “measure”
or portion of faith, and not the full portion. He expects us to grow in our level of
faith in Him. He asked Peter why he had little faith in rescuing him from the
stormy waters (Matt 14:31). He acknowledged the great amount of faith
demonstrated by the centurion (Matt 8:10) and the Syrophenician woman (Matt
15:28). God measured the faith of Abraham, recognizing that he was not “weak in
faith” but “strong in faith” (Rom 4:19-20). Stephen the martyr demonstrated
himself as a man that was “full of faith and the Holy Spirit” (Acts 6:3). The apostle
Paul commented the church in Thessalonica because their faith was growing (2
Thess 1:3). He explained to Timothy that faith must be “genuine” in its
characteristics (1 Tim 1:5), warning that some believers can fall into ruin through a

172
“shipwrecked faith” (1 Tim 1:19). God has ordained that His children become
“rich in faith” assuring them of being heirs of salvation (Jas 2:5). James then
writes that our faith can be made perfect or mature (Jas 2:22). Our faith in God is
the key element of overcoming this world of sin and depravity (1 John 5:4).

2:6 “But you dishonoured the poor. Do not the rich men oppress you and do
they not drag you into tribunals” (ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ
πλούσιοι καταδυναστεύουσιν ὑμῶν καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια).

2:7 “Do they not revile the good name by which you have been called” (οὐκ
αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς).

2:6-7 Comments. The rich have oppressed these Jewish believers (Jas 2:6) because
of their faith in Christ Jesus (Jas 2:7). James uses this as an example of religious
persecution to illustrate why these same Jewish believers should not despise their
poor brethren and favor the rich.

2:8 “Nevertheless, if you fulfill (the) royal law according to the scripture, ‘You
shall love your neighbor as yourself,’ you do well” (εἰ μέντοι νόμον τελεῖτε
βασιλικὸν κατὰ τὴν γραφήν, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς
ποιεῖτε). Exodus 1:1-17 records the Ten Commandments that Moses received on
Mount Sinai. The heart of these laws serve as the foundation of the man’s faith in
God in both the old and new covenants. They establish the divine principles by
which man should live throughout the ages, from Genesis to Revelation.

The major theme of the Pentateuch is the delivering of the Mosaic Law to the
children of Israel. On Mount Sinai, Moses gave the people the Ten
Commandments, which can be referred to as the “Moral Law.” He then delivered
to them many statutes and ordinances regarding daily living and service in the
Tabernacle. This set of rules and regulations can be referred to as the “Civil
Laws.” The Ten Commandments became the foundation for the Jewish civil laws.
Thus, the Ten Commandments dealt with a man’s heart, while the civil laws dealt
with a man’s actions. When a man held the moral laws within his heart, he would
then be willing to follow the civil laws. Moses repeats the giving of the Ten
Commandments in Deuteronomy 5:1-22 to the new generation of people who will
go in to possess the Promised Land.

When questioned by the Jews about the greatest commandment, Jesus summed up
the Ten Commandments into two great commandments, “And thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and
with all thy strength: this is the first commandment. And the second is like, namely
this, Thou shalt love thy neighbour as thyself. There is none other commandment
greater than these.” (Matt 22:34-40, Mark 12:28-34, Luke 10:25-28) Thus, we can
understand that the first four commandments deal with our relationship to God.

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Jesus summed these four up with the statement that we are to love the Lord our
God with all of our heart, soul, mind and strength.

1st Commandment (Exod 20:3) - No other Gods before Me. Love God with
all your heart.
2nd Commandment (Exod 20:4-6) - No worship of graven images. Love God
with all your soul.
3rd Commandment (Exod 20:7) - Do not take God's name in vain. Love God
with all your mind.
4th Commandment (Exod 20:8-11) - Keep the Sabbath. Love God with all
your strength.

This order of heart, soul, mind and strength helps us to understand our make-up.
When we set our heart on something or someone (1st commandment), we begin to
think about it (2nd commandment). Our thoughts lead us to speak about it (3rd
commandment). Our words direct our actions (4th commandment). The last six
commandments deal with our relationship with our fellow man:

5th Commandment (Exod 20:12) - Honour father and mother.

6th Commandment (Exod 20:13) - Do not murder.
7th Commandment (Exod 20:14) - Do not commit adultery.
8th Commandment (Exod 20:15) - Do not steal.
9th Commandment (Exod 20:16) - Do not bear false witness.
10th Commandment (Exod 20:17) - Do not covet.

Jesus summed up the Ten Commandments in Matthew 7:12, “Therefore all things
whatsoever ye would that men should do to you, do ye even so to them: for this is
the law and the prophets.” He made a similar statement in Luke 6:31, “And as ye
would that men should do to you, do ye also to them likewise.”

In Romans 13:9-10 the apostle Paul summed up the last six commandments with
the same statement that Jesus had taught, which says, “Thou shalt love thy
neighbour as thyself.” He says, “For this, Thou shalt not commit adultery, Thou
shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not
covet; and if there be any other commandment, it is briefly comprehended in this
saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to
his neighbour: therefore love is the fulfilling of the law.” James describes the Ten
Commandments as the “royal law” (Jas 2:8-11).

2:9 “But if you show partiality, you work sin while being convicted by the law
as transgressors” (εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε ἐλεγχόμενοι ὑπὸ
τοῦ νόμου ὡς παραβάται).

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2:10 “For whoever keeps the whole law, but stumbles in one (point), he has
become guilty of all” (ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί,
γέγονεν πάντων ἔνοχος).

2:11 “For the one who said, ‘You do not commit adultery,’ said also, ‘You do
not kill’; but if you do not commit adultery, but you kill, you have become a
transgressor of the law” (ὁ γὰρ εἰπών, Μὴ μοιχεύσῃς, εἶπεν καί, Μὴ φονεύσῃς· εἰ
δὲ οὐ μοιχεύεις, φονεύεις δέ, γέγονας παραβάτης νόμου). They become
transgressors of the law just like an adulterer, by showing partiality.

2:10-11 Comments. The Law of Moses was one overarching mandate to love God
with all of our heart, mind, and strength, and to love our neighbor as ourselves.
Andrew Wommack compares the Law to a large piece of glass, so that if one piece
of this glass is broken, then the entire piece is broken and needs to be replaced. 156
If we have ever lied or cheated someone, or disobeyed our parents, then we are
guilty of breaking all of the laws of God; murder, idolatry, adultery, stealing,
covetousness, etc. In coming to Jesus as a sinner, we come to Him guilty of
everything.

I once questioned the Lord about feeling so much like a failure as a Christian, and
He seemed to quicken to me James 2:10-11.

2:12 “So you speak and thus you act, as those who are about to be judged by
the law of liberty” (οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας
μέλλοντες κρίνεσθαι). James used the phrase “law of liberty” earlier in James 1:25,
“But whoso looketh into the perfect law of liberty, and continueth therein, he being
not a forgetful hearer, but a doer of the work, this man shall be blessed in his
deed.” God gives a greater grace. James 4:6 and Romans 5:17 say that we have
received abundance of grace and of the gift of righteousness. We are now to live
and talk as if we are about to be judged by the law of liberty.” No more living like
those who are under the law of sin and death.

When we abide in the perfect law of liberty, we will be blessed. We are to submit
to man's ordinances for Jesus' sake, as free people, being servants of Christ Jesus,
as we read in 1 Peter 2:13, “Submit yourselves to every ordinance of man for the
Lord's sake: whether it be to the king, as supreme.” Thus, we are judged either by
the law of liberty (in Jesus Christ) or by the law of sin and death.

The apostle Paul uses a similar phrase in Romans 8:2, “For the law of the Spirit of
life in Christ Jesus hath made me free from the law of sin and death.” Galatians
6:2, “Bear ye one another's burdens, and so fulfil the law of Christ.”

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Andrew Wommack, Gospel Truth Conference, Kampala, Uganda, 26 October 2012.

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2:13 “For judgement is without mercy to him who does not show mercy;
mercy triumphs over judgment” (ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος·
κατακαυχᾶται ἔλεος κρίσεως). If a sinner is still in his sins, he will be judged by
the law of sin and death on Judgment Day. This judgment will be merciless to you
who shows (or does) no mercy. However, if you are under the law of Jesus Christ,
the law of liberty, God's mercy towards you will triumph over this judgment.
Therefore, “And let us not be weary in well doing: for in due season we shall reap,
if we faint not.” (Gal 6:9)

In James 2:1 Bishop James exhorts these Jewish believers to place their faith in
God without showing partiality towards others. If they want God to hear their cries
and show them mercy (Jas 2:13), then they must extend mercy to the poor. If God
shows us mercy in the law of liberty, let us show mercy to poor; otherwise, God
will not show us mercy on the Day of Judgment. The psalmist said in Psalm 18:25,
“With the merciful thou wilt shew thyself merciful; with an upright man thou wilt
shew thyself upright.” This describes the principle of sowing and reaping.

Our judgment for sin took place on Calvary, allowing God to be merciful towards
mankind, as we read in Ephesians 2:4, “But God, who is rich in mercy, for his
great love wherewith he loved us,” James 5:11, “Behold, we count them happy
which endure. Ye have heard of the patience of Job, and have seen the end of the
Lord; that the Lord is very pitiful, and of tender mercy.”

Faith and Works

(James 2:14-26)

In order for them to get through their trials victoriously and joyfully they must give
their full attention to God’s Word and show compassion towards the poor (2:14-
17), and leave the judging of others to the Lord. Compassion towards others in
need is our expression of faith in God (2:18-20). James illustrates this divine
principle of faith and works by using situations from the lives of Abraham and
Rahab (2:21-26).

Central Ideas - Here are proposed statements expressing the central ideas of James
2:14-26 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown by genuine works of faith.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown by genuine works of faith,

176
 God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His standard of
justification shown by genuine works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown by genuine works of faith, God exhorts us
to persevere amidst persecutions by demonstrating our faith in Him through
His standard of justification shown by genuine works of faith.

Here is a proposed outline:

(1) The Path of Faith and Works Illustrated 2:14-17

(2) The Warning: Faith without Works is Dead 2:18-26

The Path of Faith and Works Illustrated

(James 2:14-17)

In James 2:14-17 Bishop James explain that genuine faith in God must be
demonstrated in a person’s life with good works (Jas 2:14). He illustrates this
principle with the example of how a child of God responds to those who are
destitute of clothing and food. Genuine faith in God will reach out to meet the
needs of those in need (Jas 2:15-16).

Central Ideas - Here are proposed statements expressing the central ideas of James
2:14-17 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification, such as helping those in need.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification, such as helping those in need, God
has exhorted the New Testament Church to persevere amidst persecutions by
demonstrating their faith in Him through His standard of justification, such as
helping those in need.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification, such as helping those in need, God exhorts us to
persevere amidst persecutions by demonstrating our faith in Him through His
standard of justification, such as helping those in need.

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 The Text
14
What good is it, my brethren if anyone says that he has faith, but he
does not have works? This (type of) faith is not able to save him, is it? 15If
a brother or a sister is naked and lacking daily food, 16and if someone
from you says to them, ‘Depart in peace, you be warmed and fed,’ but
you do not give to them the necessities of the body, what good is it? 17Thus
also faith by itself, if it has not works, is dead.

2:14 “What good is it, my brethren if anyone says that he has faith, but he
does not have works? This (type of) faith is not able to save him, is it” (Τί τὸ
ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ
πίστις σῶσαι αὐτόν). Jack MacGorman says the Greek article ἡ used with an
abstract noun πίστις spells out faith in a very specific context. 157 We can translate
this phrase to say, “Can that kind of faith save him?”

James 2:14 helps answer the questions of those who have good works without faith
in the true and living God, as well as those who claim to trust in Jesus but have a
sinful lifestyle.

1. Works Without Faith. What about a man who lives a good moral life, yet does
not profess Jesus as his Savior? He doesn’t realize that in God’s eyes, his
righteousness is as filthy rags, as we read in Isaiah 64:6, “But we are all as an
unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a
leaf; and our iniquities, like the wind, have taken us away.” He must trust in God’s
righteousness, which is made available through Jesus Christ and do God’s work, as
we read in John 6:28-29, “Then said they unto him, What shall we do, that we
might work the works of God? Jesus answered and said unto them, This is the
work of God, that ye believe on him whom he hath sent.”

Illustrations. I met a man while working at Fort Worth Country Day School, as a
janitor during my seminary studies. He told me that he had never smoked, nor
drank, ran around, nor drank coffee or tea, but he would not confess Jesus as Lord
of his life.

I had a man telling me after I asked about his relationship to Jesus that he was as
righteous as any other man.

2. Faith Without Works. What about a man who makes a profession of faith in
Jesus and later lives a bad lifestyle, such as in Galatians 5:19-21? He has a faith
without works.

157
Jack MacGorman, “Class Lecture,” GREEK 432 – New Testament Greek II, Spring 1982 (Fort
Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 2:14.

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2:15 “If a brother or a sister is naked and lacking daily food” (ἐὰν ἀδελφὸς ἢ
ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι ὦσιν τῆς ἐφημέρου τροφῆς). Food and
clothing mentioned in James 2:15 are representative of our daily necessities. They
are described in 2:16 as “those things which are needful to the body.”

2:16 “and if someone from you says to them, ‘Depart in peace, you be warmed
and fed,’ but you do not give to them the necessities of the body, what good is
it” (εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε,
μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος). Matthew 6:25-33 lists
food, drink, clothing as the necessities of the body. Thus, note the phrases used
here, “be warmed,” and “be fed.”

Illustration. An old man I once met while street witnessing had not eaten in three
days and was going to sleep on the cold concrete that winter night. I came back
later and left some food. My words seemed to be only a part of my testimony of
Jesus’ great love for that man. He needed help.

The abundant life involves sharing with others. Job was a man who gave to the
poor and those in need (Job 31:16-22). The early Church shared their possessions,
as we read in Acts 2:45, “And sold their possessions and goods, and parted them to
all men, as every man had need.” The apostle Paul exhorted the elders of the
church in Ephesus, saying, “I have shewed you all things, how that so labouring ye
ought to support the weak, and to remember the words of the Lord Jesus, how he
said, It is more blessed to give than to receive.” (Acts 20:35) We read in James
1:27, “Pure religion and undefiled before God and the Father is this, To visit the
fatherless and widows in their affliction, and to keep himself unspotted from the
world.”

2:17 “Thus also faith by itself, if it has not works, is dead” (οὕτως καὶ ἡ πίστις,
ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθʼ ἑαυτήν). Even the feeblest of Christians have a
work to do, for the perfecting of their faith. God has given everyone a ministry.
Even widows have a role to play in serving the Lord, as Paul writes in 1 Timothy
5:5, “Now she that is a widow indeed, and desolate, trusteth in God, and
continueth in supplications and prayers night and day.” We see this devout
lifestyle of the prophetess Anna in Luke 2:36-38, “And there was one Anna, a
prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age,
and had lived with an husband seven years from her virginity; And she was a
widow of about fourscore and four years, which departed not from the temple, but
served God with fastings and prayers night and day. And she coming in that instant
gave thanks likewise unto the Lord, and spake of him to all them that looked for
redemption in Jerusalem.”

James 2:17 refers to a certain kind of works, which are the works of God, and not
the works of the flesh, which Paul describes in Galatians 5:19-21. This verse refers

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to the works that we allow the Holy Spirit to perform through us. These works are
the works resulting from our faith in God. For example, Jesus said in John 14:12,
“Verily, verily, I say unto you, He that believeth on me, the works that I do shall
he do also; and greater works than these shall he do; because I go unto my Father.”
The works of Jesus were summarized in Luke 4:18-19, “The Spirit of the Lord is
upon me, because he hath anointed me to preach the gospel to the poor; he hath
sent me to heal the brokenhearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that are bruised, To preach
the acceptable year of the Lord.”

In James 1:5, we are to ask in faith for wisdom, and God will give it to us free and
generously as a gift. However, the works must be an effort on our part. Notes these
insightful words from Frances J. Roberts:

“Ye have faith in Me, this is good, but faith without works is dead. Faith I can
give thee as a gift, but the works I can do through thee only as your ego is
moved out of the way. For they are not your works, but My works, even as
Jesus said ‘I must work the works of Him that sent Me’. And as Paul said ‘The
life that I now live in the flesh, I live by the faith of the Son of God who loved
me and gave His life for me’. And again in another place it is written, ‘It is no
more I that live, but Christ liveth in Me.’” 158

Illustration. In 1985 I was pastoring a small church part-time and working with M
& O Sanitation, which had bought out Floribay Sanitation Company. The owner of
the company that sold out was a great Christian businessman that had employed
me during my years on school break from seminary. In 1985 I decided to step out
in faith and become self-employed. I began to take what little jobs I could find,
doing handiwork around people's homes. But the income was not enough to pay
my bills. I finally gave up and drove my truck to a company named Gulf Power
Company, looking for employment again. When I stepped out of my truck in the
parking lot of this company, the Lord spoke to my heart, “Cleanse your hearts you
sinners and purify your hearts you double-minded.”

It did not take me long to figure out that the Lord was telling me to stop being
double minded. I had stepped out in faith, trusting God for work. I had testified in
church how God was giving me jobs to do. Now, I was giving up.

I quickly stepped back into my truck, drove home, and lay on the floor of my
bedroom in prayer. The only thing that I heard from the Lord that day was, “Faith
without works is dead.” As I began to meditate on this verse in James, I began to
understand that I had to do something to bring in more jobs. I could not just sit in
my home and expect God to bring jobs to me. I had to do what I could do. The
Lord gave me an inspired idea of getting business cards. He also laid on my heart

158
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 138.

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to go door to door down a particular street in the Cove in Panama City, Florida. I
took this step of faith. Immediately, I found favour at many of the doors that I
knocked on. Within a few months, I had more work than I could do. I had learned
that I must do what I could do, by the leadership of God, and He would to the rest.

Joyce Meyer once said, “You cannot drive a parked car. If we will get moving,
God can give us some direction.” 159

I will never forget how faithful God was during that part of my life, trusting him
with everything that I had within me.

Once day, I was installing plastic sheeting around a tube in the bathroom of a
rental home. I had purchased the materials for US$ 80. It was all the money that I
had. In the process of installation, I cut the holes wrong for the faucets. I knew that
I had ruined US$ 80 of materials. Not knowing what to do, I went outside, laid on
the grass in the front yard, looked up to heaven and prayed a short prayer, “Lord,
help.” Immediately, the Lord showed me what to do. I jumped up, went into the
bathroom, flipped the plastic sheet around, cut off a few inches on one side, and
the piece slid into place.

Another time, I was repairing a section of cement in a driveway of a motel. I had

purchased bags of cement in town, about a 30-minute drive. I ran out of cement
needing just one bag to complete the job. I did not know what to do. If I made a
trip back to town for cement, the concrete in the driveway would harden, and spoil
a good job. Just as I was looking at the options, the owner of the motel drove up
and asked me if I needed anything. I told him that I had just ran out of cement. He
quickly pointed to a door in the motel a few feet away from where I was working.
He said go find a bag of cement in that room. I ran over, and found enough cement
to finish the job properly. God is so faithful, but we must do what we can do and
believe that God will complete the work.

The Warning: Faith without Works is Dead

(James 2:18-26)

In James 2:17-20 Bishop James warns of the danger of having faith in God without
works is dead, because even the demons believe in God and tremble. It is not
enough to claim to believe in God; one must demonstrate his faith by his righteous
lifestyle. James uses the lives of Abraham and Rahab as examples of those who
demonstrated their faith in God through their works (Jas 2:21-26).

Central Ideas - Here are proposed statements expressing the central ideas of James
2:18-26 emphasizing the perseverance of the New Testament Church amidst

159
Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity
Broadcasting Network (Santa Ana, California), television program.

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persecutions from without the Church, namely, God’s standard of justification
through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification, warning them that faith without works is dead.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification, warning them that faith without
works is dead, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His standard
of justification, warning them that faith without works is dead.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification, warning them that faith without works is dead,
God exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification, warning us that faith without works
is dead.

The Text
18
But someone will say, ‘You have faith and I have works.’ You show
to me your faith apart from works, and I will show to you (that) faith by
my works. 19Do you believe that God is one? You do well; even the
demons believe and they tremble (with fear). 20Do you wish to know, O
vain man, that faith apart from works is barren? 21Was not Abraham our
father justified by works, when he offered up Isaac, his son, upon the
altar? 22You see that faith was working with his works and faith was
made perfect by works. 23And the scripture was fulfilled which says, ‘And
Abraham believed God, and it was reckoned to him as righteousness,’
and he was called a friend of God. 24You see that man is being justified by
works and not by faith only. 25And even in the same way was not Rahab
the harlot justified by works when she received the messengers and (she
had) sent (them) out by another way? 26For just as the body apart from
(the) spirit is dead, so also faith apart from works is dead.

2:18 “But someone will say, ‘You have faith and I have works.’ You show to
me your faith apart from works, and I will show to you (that) faith by my
works” (Ἀλλʼ ἐρεῖ τις, Σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω. δεῖξόν μοι τὴν πίστιν σου
χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν). In James 2:18
James says to a person with a false faith, “So, you claim to have faith? Well, I have
works. I challenge you to show, or demonstrate, your faith to me without using any

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works, and I will demonstrate my faith by my works. The truth is that you cannot
show me your faith without doing some type of work.”

Illustration. Abraham showed God his faith by his words, as mentioned in verses
21and 22 of this passage.

2:19 “Do you believe that God is one? You do well” (σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ
θεός, καλῶς ποιεῖς). The Jewish communities of the Diaspora took great pride in
their belief in the one, true and living God, the God of Abraham, Isaac, and Jacob,
their forefathers. They lived amidst the many religions of the New Testament
period, like Greek and Roman mythology, believed in many gods. Thus, we hear
in the statement, “You believe that there is one God,” an allusion to the Hebrew
“Shema,” which is the great Jewish confession of faith in the one true and living
God of Israel. The Shema says, “Hear, O Israel: The LORD our God is one LORD:
And thou shalt love the LORD thy God with all thine heart, and with all thy soul,
and with all thy might.” (Deut 6:4-5) The apostle Paul says, “As concerning
therefore the eating of those things that are offered in sacrifice unto idols, we know
that an idol is nothing in the world, and that there is none other God but one. For
though there be that are called gods, whether in heaven or in earth, (as there be
gods many, and lords many,) But to us there is but one God, the Father, of whom
are all things, and we in him; and one Lord Jesus Christ, by whom are all things,
and we by him.” (1 Cor 8:4-6) Bishop James commends these Jewish believers for
having faith in the one, true and living God of their forefathers by saying, “you do
well.” But this is not enough for salvation and eternal life.

2:19 “even the demons believe and they tremble (with fear)” (καὶ τὰ δαιμόνια
πιστεύουσιν καὶ φρίσσουσιν). Jack MacGorman says the Greek word φρίσσω
literally means, “to stand on end,” and is used to mean, “hair standing on end,” and
to describe soldiers’ guns on shoulders or of hands in a crowd raised. In James
2:19 this word describes the demons shuttering and trembling from sudden and
awesome fright. 160

The characteristic of demons trembling at the name of the Lord would have been
manifest during exorcism by Jesus Christ in the Gospels (Matt 8:28-32, Mark 1:34,
Luke 10:17), and by the early Church (Acts 16:18), or by the Judaziers (Acts
19:13-19). Bishop would have witnessed first-hand the fear that demons held over
the name of Jesus Christ of Nazareth.

Kenneth Hagin tells the story of seeing into the spirit realm through the gift of
discerning of spirits and noticing a demon on a certain lady in the congregation.

160
Jack MacGorman, “Class Lecture,” GREEK 432 – New Testament Greek II, Spring 1982 (Fort
Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 3:14.

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He commanded the demon to lose her in Jesus’ name, and the demon began to
tremble at the precious name of Jesus. 161

2:19 Comments. James 2:19 tells us that it is not enough to simply believe in God,
or believe the Bible stories about Jesus Christ. We must bow our knees and make
Jesus Christ Lord of our lives.

2:20 “Do you wish to know” (θέλεις δὲ γνῶναι). The Greek reads, “Do you wish
to know?” In other words, James gives his readers the choice of humbling
themselves, receiving further understanding, and progressing in their spiritual
journey, as he has exhorted them earlier in James 1:21-22, “Wherefore lay apart all
filthiness and superfluity of naughtiness, and receive with meekness the engrafted
word, which is able to save your souls. But be ye doers of the word, and not
hearers only, deceiving your own selves.”

2:20 “O vain man” (ὦ ἄνθρωπε κενέ). The word “vain” implies a person’s
attempts to accomplish a task, but with little benefits. It reveals the futility of a
man’s life to accomplish something in the flesh that proves worthless before God.
Within the context of James 2:20 it reflects a man’s vain attempts to claim his faith
in God without having any works to prove it.

2:20 “that faith apart from works is barren” (ὅτι ἡ πίστις χωρὶς τῶν ἔργων
ἀργή ἐστιν). The Greek word “dead” (ἀργός) means, “inactive, lazy, useless.” This
type of faith has the potential produce fruit, but it lies inactive, and thus, fruitless.

2:21 “Was not Abraham our father justified by works” (Ἀβραὰμ ὁ πατὴρ ἡμῶν
οὐκ ἐξ ἔργων ἐδικαιώθη). Abraham’s works were not acts of good behavior, but
rather, acts of obedience to God’s commands as a demonstration of his faith in
Him. This is not the same as man seeking to please God through good works or a
decent lifestyle. Our obedience to God establishes our right standing with God,
beginning with our conversion experience demonstrated by water baptism. Thus,
the author of Hebrews is able to say, “And being made perfect, he became the
author of eternal salvation unto all them that obey him.” (Heb 5:9) Like Abraham,
we obey Him by water baptism and a lifestyle of obedience to His Word. This
obedience establishes our right standing with Him.

2:21 “when he offered up Isaac, his son, upon the altar” (ἀνενέγκας Ἰσαὰκ τὸν
υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον). Why did Bishop James say that the act of
Abraham offering up Isaac upon the altar resulting in his justification? Forty years
earlier, the Lord promised Abraham a son from the womb of Sarah, and the
Scriptures tell us that his faith in God’s promise resulted in his righteousness, as
we read in Genesis 15:6, “And he believed in the LORD; and he counted it to him

161
Kenneth Hagin, The Holy Spirit and His Gifts (Tulsa, Oklahoma: Faith Library Publications,
c1991, 1994), 99-100.

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for righteousness.” Perhaps the answer is found in Hebrews 11:17-19, “By faith
Abraham, when he was tried, offered up Isaac: and he that had received the
promises offered up his only begotten son, Of whom it was said, That in Isaac
shall thy seed be called: Accounting that God was able to raise him up, even from
the dead; from whence also he received him in a figure.” Abraham’s faith in God’s
promise was tested on Mount Moriah, so that this test demonstrated his faith.

2:22 “You see that faith was working with his works” (βλέπεις ὅτι ἡ πίστις
συνήργει τοῖς ἔργοις αὐτοῦ). James 2:22 refers to a kind of works that requires
faith (see Heb 11:1-40), or that demonstrates one’s faith in God. This verse refers
to a work of acting in obedience to God rather than a lifestyle of ethical behavior.

2:22 “and faith was made perfect by works” (καὶ ἐκ τῶν ἔργων ἡ πίστις
ἐτελειώθη). James opens his epistle by saying, “Knowing this, that the trying of
your faith worketh patience. But let patience have her perfect work, that ye may be
perfect and entire, wanting nothing.” (Jas 1:3-4) Abraham’s act of offering up
Isaac upon the altar was a test of his faith. Thus, our faith in God is not perfect or
genuine until it is tested by an act of obedience. As new believer, this act of
obedience is public water baptism.

2:22 Comments. With anything that we are believing God for, there is also
something we can do, a work to bring about the manifestation of our faith, or the
completion. For example, Abraham’s faith was tested by God in Genesis 22, and
his faith was made perfect. Note the hard work done by the faithful servant in Luke
17:5-10.

2:23 “And the scripture was fulfilled which says, ‘And Abraham believed
God, and it was reckoned to him as righteousness,’” (καὶ ἐπληρώθη ἡ γραφὴ ἡ
λέγουσα, Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην).
Bishop James is citing Genesis 15:6, “And he believed in the LORD; and he
counted it to him for righteousness.” In this passage of Scripture, Abraham’s faith
had been now tested and proven genuine when he believed God’s promise that he
would have a son. The apostle Paul also quotes this passage in Romans 4:3, “For
what saith the scripture? Abraham believed God, and it was counted unto him for
righteousness.” These quotes by two authors of the New Testament suggest that
this passage in Genesis was an important text for the early Church.

2:23 “and he was called a friend of God” (καὶ φίλος θεοῦ ἐκλήθη). Abraham
was called the friend of God on two occasions in the Old Testament: 2 Chronicles
20:7, “Art not thou our God, who didst drive out the inhabitants of this land before
thy people Israel, and gavest it to the seed of Abraham thy friend for ever?” Isaiah
41:8, “But thou, Israel, art my servant, Jacob whom I have chosen, the seed of
Abraham my friend.” Abraham was in a unique covenant with God and was thus a
friend of God. The Lord had a person on earth with which He could have

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fellowship. We, also, are friends of God through Christ Jesus, as He said in John
15:14, “Ye are my friends, if ye do whatsoever I command you.”

The word “friend” is used again in James 4:4 in contrast to an enemy, “Ye
adulterers and adulteresses, know ye not that the friendship of the world is enmity
with God? whosoever therefore will be a friend of the world is the enemy of God.”

2:24 “You see that man is being justified by works and not by faith only”
(ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον). Our faith in
God will be completed, or perfected, as it is tested by our obedience to God. Our
faith must be exercised, like a muscle, so that it can grow stronger. For example,
our first act of obedience is water baptism, perfecting our faith through our act of
obedience. This act of obedience is reflected in Jesus’ divine commission to the
Church in Mark 16:16, “He that believeth and is baptized shall be saved; but he
that believeth not shall be damned.” Jesus is saying that the demonstration of the
new believer’s faith in Christ is the submission to water baptism. The apostle Peter
makes the same claim, saying, “The like figure whereunto even baptism doth also
now save us (not the putting away of the filth of the flesh, but the answer of a good
conscience toward God,) by the resurrection of Jesus Christ:” (1 Pet 3:21) This
work of faith is contrasted to the “works of the law” described in Galatians 2:16,
“Knowing that a man is not justified by the works of the law, but by the faith of
Jesus Christ, even we have believed in Jesus Christ, that we might be justified by
the faith of Christ, and not by the works of the law: for by the works of the law
shall no flesh be justified.” Our obedience to water baptism is an outward
demonstration of our faith in Christ Jesus.

2:22-24 Abraham’s Faith Perfected through His Works of Obedience to God.

Abraham’s faith was made perfect through his acts of obedience to the Lord.
Abraham received a promise from God that he would have a son by Sarai his wife,
whose womb was barren. However, when we read the Scriptures in the book of
Genesis where God gave Abraham this promise, we note that he did not
immediately believe the promise from God. Abraham’s doubt is reflected in
Genesis 17:17-18, which says, “Then Abraham fell upon his face, and laughed,
and said in his heart, Shall a child be born unto him that is an hundred years old?
and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that
Ishmael might live before thee!” In this passage of Scripture, Abraham laughed
instead of agreeing with God's promise, and he suggested that God use Ishmael to
fulfill His promise. However many years later, when God commanded Abraham to
sacrifice his son, he was fully persuaded that God was able to use Isaac to make
him a father of nations. We see Abraham's faith when he told his son Isaac that
God Himself was able to provide a sacrifice (Gen 22:8), because he knew that God
would raise Isaac from the dead, if need be, in order to fulfill His promise (Heb
11:17-19).

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The best illustration of Abraham’s mature faith is when Abraham believed that
God would raise up Isaac from the dead in order to fulfill His promise. Thus, Paul
writes, “And being fully persuaded that, what he had promised, he was able also to
perform.” What distinguished Abraham as a man of faith was not his initial weak
reaction to the promises of God in Genesis 17:17-18; but it was his daily obedience
to God. The epistle of Hebrews notes Abraham's daily obedience, saying, “By faith
Abraham, when he was called to go out into a place which he should after receive
for an inheritance, obeyed; and he went out, not knowing whither he went.” (Heb
11:8) Abraham was righteous before God because he believed and obeyed God's
Words on a daily basis, despite his struggle to understand how and when God
would give him a son through Sarah his wife.

A good illustration how God considers obedience as an act of righteousness is

found in Genesis 18:16-33 when Abraham interceded for the city of Sodom. In his
prayer, he asked the Lord to spare the city’s destruction for ten righteous people.
The angels found only four people who hearkened to their words, Lot and his
family. These people were considered righteous in God's eyes because they were
obedient and left the city as they had been told to do by the angels. In essence, the
obedience of Lot to the charge of the angels justified him before the Lord.

Abraham's ability to stagger not at God’s promises (Rom 4:20) and to be fully
persuaded in them (Rom 4:21) came through time. As he was obedient to God, his
faith in God's promise began to take hold of his heart and grow until he came to a
place of conviction that circumstances no longer moved him. Abraham had to
learn to be obedient to God when he did not understand the big picture. Romans
5:3-5 teaches us that tribulation produces patience, and patience produces
experience, and experience hope. Abraham had to pass through these four phases
of faith in order to develop strong faith that is no longer moved by circumstances.

Let us look at Abraham's history of obedience to God. His first act of obedience
was to follow his father from Ur to Haran, as recorded in Genesis 11:31, “And
Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his
daughter in law, his son Abram's wife; and they went forth with them from Ur of
the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt
there.” He was further obedient when he left Haran and went to a land that he did
not know, as recorded in Genesis 12:1, “Now the LORD had said unto Abram, Get
thee out of thy country, and from thy kindred, and from thy father's house, unto a
land that I will shew thee:” He was further obedient for the next twenty-five years
in this Promised Land, learning that God was his Shield and his Reward, as
recorded in Genesis 15:1, “After these things the word of the LORD came unto
Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding
great reward.”

God called Himself Abraham's Shield and Reward because Abraham had come to
know Him as a God who protects him and as a God who prospers him. Note that

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Abraham was living in a land where people believed in many gods, where people
believed that there was a god for every area of their lives. God was teaching
Abraham that He was an All-sufficient God. This was why God said to Abraham
in Genesis 17:1, “I am the Almighty God; walk before me, and be thou perfect.” In
other words, God was telling Abraham to be obedient. Abraham's role in fulfilling
this third promise was to be obedient, and to live a holy life. As Abraham did this,
he began to know God as an Almighty God, a God who would be with him in
every situation in life. As Abraham fulfilled his role, God fulfilled His divine role
in Abraham's life.

God tested Abraham's faith later to see if Abraham believed that God was
Almighty, as recorded in Genesis 22:1, “And it came to pass after these things, that
God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I
am.” God knew Abraham's heart; but Abraham needed to learn what was in his
heart. On Mount Moriah, Abraham's heart was fully persuaded that God was able
to raise Isaac from the dead in order to fulfill His promise, as recorded in Hebrews
11:19, “Accounting that God was able to raise him up, even from the dead; from
whence also he received him in a figure.”

Abraham had to die to his own ways of reasoning out God's plan. He had taken
Eliezer of Damascus as his heir as a result of God's first promise. Then, he had
conceived Ishmael in an attempt to fulfill God's second promise. Now, Abraham
was going to have to learn to totally depend upon God's plan and learn to follow it.

The first promise to Abraham was made to him at the age of seventy-five, when he
first entered the Promised Land. At this time, “The LORD appeared unto Abram,
and said, Unto thy seed will I give this land: and there builded he an altar unto the
LORD, who appeared unto him.” (Gen 12:7) This first promise was simple, that
God would give this land to Abraham's seed. So, Abraham took Eliezer of
Damascus as his heir. However, the second promise was greater in magnitude and
more specific, as recorded in Genesis 15:4-5, “And, behold, the word of the LORD
came unto him, saying, This shall not be thine heir; but he that shall come forth out
of thine own bowels shall be thine heir. And he brought him forth abroad, and said,
Look now toward heaven, and tell the stars, if thou be able to number them: and he
said unto him, So shall thy seed be.

This next promise said that God would give Abraham this land to Abraham's
biological child and that his seed would proliferate and multiply as the stars of
heaven. So, Abraham has a son, Ishmael, by Hagar, his handmaid in order to fulfill
this promise.

The third promise, which came twenty-five years after the first promise, was
greater than the first and second promises. God said that Abraham would become a
father of many nations through Sarah, his wife. Abraham had seen God be his
Shield and protect him from the Canaanites. He had seen God as his Reward, by

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increasing his wealth (Gen 15:1). Now, Abraham was to learn that God was
Almighty (Gen 17:1), that with God, all things are possible.

It was on Mount Moriah that Abraham truly died to himself, and learned to live
unto God. In the same way, it was at Peniel that Jacob died to his own self and
learned to totally depend upon God. After Mount Moriah, Abraham stopped
making foolish decisions. There is not a fault to find in Abraham after his
experience of sacrificing his son. When Abraham was making wrong decisions, he
had the wisdom to build an altar at every place he pitched his tent. It was at these
altars that he dealt with his sins and wrong decisions.

At Peniel, God called Jacob by the name Israel. Why would God give Jacob this
name? Because Jacob must now learn to totally trust in God. His thigh was limp
and his physical strength was gone. The only might that he will ever know the rest
of his life will be the strength that he finds in trusting God. Jacob was about to
meet his brother and for the first time in his life, he was facing a situation that he
could not handle in his own strength and cunning. He has been able to get himself
out of every other situation in his life, but this time, it was different. He was going
to have to trust God or die, and Jacob knew this. His name was now Israel, a
mighty one in God. Jacob would have to now find his strength in God, because he
had no strength to fight in the flesh. Thus, his name showed him that he could look
to God and prevail as a mighty one both with God and with man. After this night,
the Scriptures never record a foolish decision that Jacob made. He began to learn
how to totally rely upon the Lord as his father Abraham had learned. After Mount
Moriah and Peniel, we read no more of foolish decisions by Abraham and Jacob.
We just see men broken to God's will and humble before God's mercy.

Obedience is the key to the development of mature faith, and total obedience is not
learned quickly. I believe that it takes decades, as we see in the life of Abraham, to
learn to be obedient to a God whom we know as Almighty. This is not learned
over night. For example, Abraham had a word from God before he left Ur. When
he reached Canaan, he received a promise from God. Do not mess with a man and
his promise. Pharaoh tried to mess with this man's promise and God judged him.
King Abimelech tried to take Abraham's promise, but God judged him. Like
Abraham, we may start the journey making some poor judgments, but God is
greater than our errors. We will first know God as our Shield and our Reward. He
will protect us throughout our ministry. He will reward us. He will prosper our
ministry. As we learn to be obedient, we will come to know our God as the
Almighty in a way that we have never known Him before.

Do not mess with a man who has laid Isaac on the altar. I have heard Genesis
17:17-18 taught as the laugh of faith, which says, “Then Abraham fell upon his
face, and laughed, and said in his heart, Shall a child be born unto him that is an
hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham
said unto God, O that Ishmael might live before thee!”

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I see very little faith in Abraham's words in these verses. On the other hand, I have
heard other preachers criticize Abraham for his lack of faith at these times in his
life; yet, I do not see God criticizing his faith. Abraham was not fully persuaded at
this point, but he did not fail God. Abraham simply continued being obedient and
living holy until the faith grew in his heart. Every wrong decision that Abraham
made brought him that much closer to the right decision. We call this the school of
hard knocks. As a result, faith continued to grow in his heart. By Genesis 22,
Abraham was fully persuaded and strong in faith that God was Almighty.

Watch out, lest you criticize a man learning to walk in his promise. He may look
foolish at times. Do not look on the outward appearance. You either run with him,
or get out of the way, but do not get in the way.

When I left Seminary and a Master's degree, I was given a job driving a garbage
truck while learning to pastor a Charismatic church. I was learning to walk in a
promise from God. I will never forget riding on the back of these garbage trucks in
my hometown, while the church members who had given money to send me to
Seminary watched me in disbelief.

God does not measure a man by the size of his ministry, but by the size of his
heart. When Jimmy Swaggart fell into sin, Alethia Fellowship Church was one of
his partners, so this church was receiving his monthly ministry tapes during this
period in his ministry. In a cassette tape immediately after his fall, he gave a
testimony of how he told the Lord that he had failed. The Lord replied to him that
he had not failed; rather the Lord had to get some things out of his life. 162 That
word from God gave him the courage to go on in the midst of failure. You see,
God was more pleased with Jimmy Swaggart living a godly life in fellowship with
Him than preaching in great crusades while living in sin.

Joyce Meyer said that if God measured our success by the way the world measured
us, He would have called us “achievers” and not “believers.” 163 Abraham was
justified by faith and not by his works. Our work is to believe, not to achieve.

Many of my church friends and relatives criticized me as a failure. However, I

knew somehow that the walk of faith was obedience to the Word of God, and not a
walk of pleasing man. I obviously did not spend much time with people who
thought that I was nuts. Instead, I spent so much time in my bedroom studying my
Bible that I looked dysfunctional. But how the Lord strengthened me. I will never
forget, after riding the garbage truck during the day, and hiding in God's Word in

162
Jimmy Swaggart, “Monthly Partner Cassette Tape,” (Baton Rouge, Louisiana: Jimmy Swaggart
Ministries, February 1988), audiocassette.
163
Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity
Broadcasting Network (Santa Ana, California), television program.

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the night. One night, I laid down about 1:00 a.m. and the glory of God filled my
room until 5:00 a.m. in the morning. It was during these most difficult times that
the Lord strengthened me the most.

The Lord strengthened Abraham in the midst of his questions and errors. If you
will just stay obedient, God will see His Word come to pass through you, as did
Abraham learn to see God as Almighty.

2:25 “And even in the same way was not Rahab the harlot justified by works
when she received the messengers and (she had) sent (them) out by another
way” (ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη ὑποδεξαμένη τοὺς
ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα). The story of Rahab the harlot is recorded in
Joshua 2:1-21; 6:17, 22-25. When we compare the references to Rahab in Hebrews
11:31, there is an emphasis made about her faith in God, which is a condition of
the heart. This reflects the theme of Hebrew. The epistle of James emphasizes the
believer’s works as a part of his perseverance in sanctification. Therefore, the
reference to Rahab in James 2:25 reflects upon her works. She does make
confession of faith in YHWH as the true God in Joshua 2:9-11.

2:26 “or just as the body apart from (the) spirit is dead, so also faith apart
from works is dead” (ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως
καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν). Faith works by love, as the apostle Paul
says in Galatians 5:6, “For in Jesus Christ neither circumcision availeth any thing,
nor uncircumcision; but faith which worketh by love.” Jesus makes a similar
statement in John 14:15, “If ye love me, keep my commandments.”

Indoctrination: Walking in Meekness of Wisdom

(James 3:1-4:12)

In James 3:1-4:12 Bishop James explains how the Word of God must be applied to
our lives in a manner that produces good fruit and peace among fellow men rather
than strife and division. This section of the epistle of James reflects the phase of
the believer’s spiritual journey described as indoctrination. In the midst of the
trials of life, we persevere through faith and patience by allowing the teachings of
God’s Word to produce peace rather than division among believers in a
congregation. Trials can be very stressful, and such stress expresses itself through
an unbridled tongue. Those believers who are learning to bridle their tongue have
moved into the phase of indoctrination in their spiritual journey in preparation for
divine service.

This passage in James 3:1-4:12 continues to allude to the assembly of Jewish

believers in the Temple and local synagogues as they listened to the reading and
interpretation of the Scriptures by a rabbi or teacher. These Jewish believers would
be tempted to exalt themselves above others, aspiring to be the teacher, or rabbi,
which served as the head of local Jewish congregations. James now warns his

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readers to avoid the temptation to exalt themselves above others as a teacher
because of the danger of exercising an unbridled tongue that brings divine
judgment. The Lord disciplines those in leadership position more severely than
laity because of the many lives that they influence. Thus, James addresses the
theme of indoctrination from a practical perspective in that those who discipline
themselves to walk in meekness of wisdom and bridle their tongue are the ones
being disciple and trained in the Christian faith.

Literary Evidence for the Theme. There is literary evidence for the theme of
indoctrination in James 3:1-4:12. This passage of Scripture opens with the Greek
word “teacher” (διδάσκαλος) (Jas 3:1) and it closes with the word “lawgiver”
(νομοθέτης) (Jas 4:12). Bishop James discusses the process of sanctification in this
passage, which he describes as “bridling the whole body” (Jas 3:1). He uses the
tongue of man as the outward evidence of one’s inner sanctification in this passage
(Jas 3:12). Those who walk in the “wisdom that is from above” before their fellow
man (Jas 3:14-18) are walking in “meekness of wisdom” (Jas 3:13), which
describes someone who has allowed God’s Word to rule their lives. Submission to
God and His Word is also an outward evidence of a believer growing in the
process of sanctification (Jas 4:1-10). Those children of God who refuse such
discipline in their spiritual journey face the Lawgiver on the Day of Judgment (Jas
4:11-12). Thus, the theme of indoctrination is reflected in this passage of Scripture
from a practical perspective using simple illustrations.

Central Ideas - Here are proposed statements expressing the central ideas of James
3:1-4:12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in the meekness of
divine wisdom before man and God, God has exhorted the New Testament
Church to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in the meekness of divine wisdom
before man and God, God exhorts us to persevere amidst persecutions by
walking in the meekness of divine wisdom before man and God.

Here is a proposed outline:

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 a) The Path of a Bridled Tongue 3:1-2
b) Illustrations of the Power of the Tongue 3:3-12
c) The Warning to Walk in Meekness of Wisdom 3:13-4:12

The Path of a Bridled Tongue

(James 3:1-2)

In James 3:1-2 Bishop James introduces the topic of the believer’s indoctrination
by discussing the important role of the teacher (Jas 3:1) and his goal of bridling
the whole body (Jas 3:2), which refers to the teaching of God’s Word to bring
believers into maturity through the process of sanctification of the entire man.

Central Ideas - Here are proposed statements expressing the central ideas of James
3:1-2 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by understanding the important role of God’s
teachings as the means of growing into spiritual maturity.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by understanding the important
role of God’s teachings as the means of growing into spiritual maturity, God
has exhorted the New Testament Church to persevere amidst persecutions by
understanding the important role of God’s teachings as the means of growing
into spiritual maturity.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by understanding the important role of God’s
teachings as the means of growing into spiritual maturity, God exhorts us to
persevere amidst persecutions by understanding the important role of God’s
teachings as the means of growing into spiritual maturity.

The Text
1
Stop being many teachers, my brethren, because you know that we
shall receive a greater judgment. 2For we all stumble in many ways. If
someone is not stumbling in (the) word, this one (is) a mature man, able
to bridle the whole body also.

3:1 “Stop being many teachers, my brethren” (Μὴ πολλοὶ διδάσκαλοι γίνεσθε,
ἀδελφοί μου). In James 3:1 the author tells his readers not to have many teachers
(διδάσκαλος) in their local congregations. James selected the office of a teacher
because this was the leading office of those Jews who oversaw the synagogues.

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The Mosaic Law commanded the Jews to teach their children the statutes of their
law (Lev 10:11, Deut 6:7; 11:19; 31:19). Such teachers must be mature, and in
particular, they must be able to bridle their tongues. In this verse, Bishop James
warns these synagogue leaders about the greater responsibility of the teacher,
which many young men would aspire. Thus, such aspirants should weight the
consequences and responsibilities of this sacred office. Many men who were noble
or wealthy in society would naturally want to be exalted among a local
congregation, but James warns that the office of a teacher comes with greater
judgment (3:1),

In the Gospels Jesus was often called by this title, which is actually the Greek
equivalent of the Hebrew/Aramaic term “rabbi.” Since this Epistle is addressed to
the Jewish community of converts, it was a term or office that they clearly
understood. The author of the epistle of Hebrews uses this same term “teacher” in
Hebrews 5:12, “For when for the time ye ought to be teachers, ye have need that
one teach you again which be the first principles of the oracles of God; and are
become such as have need of milk, and not of strong meat.” The apostle Peter
makes a reference to the office of a teacher in his second epistle where he warns
his readers about false teachers, saying, “But there were false prophets also among
the people, even as there shall be false teachers among you, who privily shall bring
in damnable heresies, even denying the Lord that bought them, and bring upon
themselves swift destruction.” (2 Pet 2:1). The apostle Paul also explains to
Timothy that some who desire to be “teachers of the Law” do not under the Gospel
and God’s grace (1 Tim 1:5-7). We can imagine some of the converted rabbis or
noblemen of the church wanting to become teachers. Although Paul was eager for
Timothy to understand the qualifications of bishops and deacons (1 Tim 3:1-13),
he told Timothy to train those who aspire to the office of a teacher.

3:1 “because you know that we shall receive a greater judgment” (εἰδότες ὅτι
μεῖζον κρίμα λημψόμεθα). James seems to include himself as a teacher of God’s
Word in James 3:1 in saying “we,” although the early Church fathers called him
the first bishop of the church in Jerusalem. The apostle Paul tells us that teachers
are a part of the five-fold ministry in Ephesians 4:11, “And he gave some, apostles;
and some, prophets; and some, evangelists; and some, pastors and teachers.”

The Greek word κρίμα (condemnation) is also translated “judgment.” The reason
for not becoming many teachers is given: because teachers shall receive a greater
judgment; that is, the person in this office will have to give a greater accountability
than others. On the Day of Judgment, our words will be a part of our judgment, as
Jesus says in Matthew 12:36-37, “But I say unto you, That every idle word that
men shall speak, they shall give account thereof in the day of judgment. For by thy
words thou shalt be justified, and by thy words thou shalt be condemned.”

Jesus teaches that there will be degrees of divine judgment for those who reject
Christ (Luke 10:12-16) as well as for those who accept Him as believers (Luke

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12:47-48). Teachers must practice what they preach, for they will be judged
heavier than those non-teachers. This divine judgment applies to both this life and
to the Judgment Seat of Christ where believers will be judged and rewarded. Let
God do the judging and calling of teachers into this ministry. Let not an unclean
vessel try to clean up someone else’s life, or else the blind will lead the blind, as
Jesus says in Luke 6:39, “Can the blind lead the blind? shall they not both fall into
the ditch?” The apostle Paul describes the seriousness of the office of the teacher,
saying, “Desiring to be teachers of the law; understanding neither what they say,
nor whereof they affirm.” (1 Tim 1:7) God uses clean vessels in His divine offices,
as Paul says in 2 Timothy 2:20-21, “But in a great house there are not only vessels
of gold and of silver, but also of wood and of earth; and some to honour, and some
to dishonour. If a man therefore purge himself from these, he shall be a vessel unto
honour, sanctified, and meet for the master's use, and prepared unto every good
work.”

3:1 Comments. One is our Master, or teacher, whose name is Christ Jesus, our
Lord, as Jesus says in Matthew 23:8, “But be not ye called Rabbi: for one is your
Master, even Christ; and all ye are brethren.” We now have the Holy Spirit to be
our Teacher and Guide. Therefore, the office of the teacher in the New Testament
Church must conform to the doctrine of the Holy Scriptures. Otherwise, this
teacher brings condemnation upon himself for teaching falsely. Frances J. Roberts
translated James 3:1 as, “Do not many desire to be teachers, for thereby is attached
more heavy responsibility.” Note:

“Let Him fully satisfy thy soul-hunger, and then thou shalt go forth with a full
basket on thine arm. Twelve baskets there were (Matthew 14:20); one for each
disciple. There will always be the multitudes to be fed, but the few called to
minister. This is by My own arrangement. As the Scripture says: Do not many
desire to be teachers, for thereby is attached more heavy responsibility (James
3:1).” 164

I believe that there are only a few teachers appointed by the Lord in each local
congregation. For example, Paul placed only a few men as teachers over his
churches. He placed Apollos as a teacher over the church in Corinth to “water” the
congregation. He placed Timothy over Ephesus and Titus over Crete to teach and
lead these congregations. In a similar way, Paul explained that there should only
be two or three operating in the office of the prophet in a congregation, saying,
“Let the prophets speak two or three, and let the other judge.” (1 Cor 14:29)

3:2 “For we all stumble in many ways” (πολλὰ γὰρ πταίομεν ἅπαντες). For all
of us are stumbling in something. In other words, none of us are perfect. This
suggests the reason for the caution given in James 3:1 about divine judgment upon
those who teach God’s Word.

164
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 154.

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3:2 “If someone is not stumbling in (the) word” (εἴ τις ἐν λόγῳ οὐ πταίει).
Bishop James has just mentioned the office of a teacher or rabbi (3:1) within the
context of this Jewish epistle that also mentions the Jewish synagogues where the
rabbis taught (2:2). The tongue is a teacher’s instrument of service, and it’s the
means by which believers are indoctrinated into God’s Word. James is saying in
James 3:2 that a teacher should be able to bridle his tongue, so that he can use his
office wisely. The Scriptures make numerous references to the offence of the
tongue: Psalm 34:13, “Keep thy tongue from evil, and thy lips from speaking
guile.” Psalm 39:1, “I said, I will take heed to my ways, that I sin not with my
tongue: I will keep my mouth with a bridle, while the wicked is before me.” Isaiah
6:5, “Then said I, Woe is me! for I am undone; because I am a man of unclean lips,
and I dwell in the midst of a people of unclean lips: for mine eyes have seen the
King, the LORD of hosts.” 1 Peter 3:10, “For he that will love life, and see good
days, let him refrain his tongue from evil, and his lips that they speak no guile:”
James makes numerous references to the offence of the tongue in his epistle:
James 1:19, “Wherefore, my beloved brethren, let every man be swift to hear, slow
to speak, slow to wrath:” James 1:26, “If any man among you seem to be religious,
and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.

3:2 “this one (is) a mature man, able to bridle the whole body also” (οὗτος
τέλειος ἀνὴρ δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα). No child of God is
perfect in the sense that he is without fault; but if he will learn to control his
tongue, he will develop into Christian maturity and be able to direct his conduct
and lifestyle. His tongue will be able to bridle his body and set the course of his
life, just as the horse is bridled and guided by a small bit in its mouth and the ship
is set on course by a small rudder. The term “bridle the whole body” refers to the
process of sanctification that every child of God must experience in order to please
our heavenly Master. This process of sanctification begins with the instructions of
God’s Word. Because Bishop James wrote his epistle prior to the revelations
contained in the Pauline epistles, he uses simple terminology to describe the new
birth and spiritual growth through the sanctification of the indwelling Holy Spirit.

3:2 Comments. James 3:2 tells us that none of us have reached perfection in our
Christian conduct, for we all have areas in which to improve in order to become
more like Christ. Bishop James then explains that Christian maturity is
demonstrated by those believers who learn to bridle their tongue. Because our
confessions of faith set the course for our lives, we must learn to speak God’s
Word rather than speaking death and harm to ourselves and others. Thus, the sign
of Christian maturity is a bridled tongue, in which a child of God bridles this
member of his body to conform to the Word of God. A tongue bridled to conform
to the Word of God sets a course and direction for a mature believer to move into
God’s plan for his/her live.

Illustrations of the Power of the Tongue

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 (James 3:3-12)

In James 3:3-12 Bishop James gives his Jewish readers illustrations from the
natural world to explain the power of the tongue to direct men’s lives (Jas 3:3-9) as
well as its need to be bridled (Jas 3:10-12).

Central Ideas - Here are proposed statements expressing the central ideas of James
3:3-12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by understanding the power of the tongue
and its need to be bridled as a part of spiritual growth in God’s teachings.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings, God has exhorted the New Testament Church to persevere amidst
persecutions by understanding the power of the tongue and its need to be
bridled as a part of spiritual growth in God’s teachings.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by understanding the power of the tongue and
its need to be bridled as a part of spiritual growth in God’s teachings, God
exhorts us to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings.

Here is a proposed outline:

(1) Illustration: The Bridle, the Rudder, & the Fire 3:3-9
(2) Illustration: The Spring and the Fig Tree 3:10-12

Illustration: The Bridle, the Rudder, and the Fire

(James 3:3-9)

In James 3:3-9 Bishop James explains the power of the tongue by using several
illustrations from nature; the bridled horse, the rudder of a ship, and the spark that
ignites a forest fire (3:3-6). James then explains the difficulty of a man bridling his
own tongue (3:7-9).

The Text

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 3
But if we put the bits in the mouths of the horses, in order that they
obey us, we turn about even their whole body. 4Behold also the ships,
though they are so great and driven by the rough winds, they are turned
about by a very small rudder where ever the impulse of the steersman
wills. 5Thus, even the tongue is a small member and it boasts of great
things. Behold, how small a fire ignites how great a forest. 6And the
tongue is a fire, the world of iniquity. The tongue is set in our members,
the one defiling the whole body and it inflames the wheel of nature and it
is inflamed by hell (itself). 7For every kind of beasts, and of birds, of
reptiles, and of sea creatures is being tamed and has been tamed by
mankind. 8But no one of men is able to tame the tongue. (It is) a restless
evil, full of death-bearing poison. 9With it we are praising the Lord and
Father and with it we are cursing men which have been made according
to a likeness of God.

3:3 “But if we put the bits in the mouths of the horses, in order that they obey
us, we turn about even their whole body” (εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ
στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν
μετάγομεν). James 3:3 illustrates how the tongue controls, or bridles, and steers the
whole body. You can look at a horse and command it to do something, and it will
just look at you and chew its oats. However, when you put a bridle in its mouth
and a saddle on its back and set a rider upon him, this great beast will obey every
pull on its bridle. The psalmist uses the horse and bridle to make a similar point in
Psalm 32:9, “Be ye not as the horse, or as the mule, which have no understanding:
whose mouth must be held in with bit and bridle, lest they come near unto thee.”
Note also in Job 39:19-25 how God describes the might of the war horse.

3:4 “Behold also the ships, though they are so great and driven by the rough
winds, they are turned about by a very small rudder where ever the impulse
of the steersman wills” (ἰδοὺ καὶ τὰ πλοῖα τηλικαῦτα ὄντα καὶ ὑπὸ ἀνέμων
σκληρῶν ἐλαυνόμενα μετάγεται ὑπὸ ἐλαχίστου πηδαλίου ὅπου ἡ ὁρμὴ τοῦ
εὐθύνοντος βούλεται). Both the horse and the ship were considered very powerful
and majestic to behold; yet, both of these were controlled by such a small item.

Creflo Dollar explains how a ship can be set on course for its destination. If the
steersman allows the ship to swerve slightly off course, it may not be noticeable at
first. However, if this mistake is not corrected, the ship finds itself further off
course than it ever intended to go. It becomes very difficult to get back on course.
In a similar way, many people allow their tongue to slip slightly again and again
without correcting these small mistakes. Eventually, problems come into their lives
that they never anticipated, and it becomes a big task for them to get back under
God’s divine blessings. 165

165
Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on
Trinity Broadcasting Network (Santa Ana, California), television program.

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3:5 “Thus, even the tongue is a small member and it boasts of great things”
(οὕτως καὶ ἡ γλῶσσα μικρὸν μέλος ἐστὶν καὶ μεγάλα αὐχεῖ). The psalmist makes a
similar statement in Psalm 12:3, “The LORD shall cut off all flattering lips, and
the tongue that speaketh proud things:”

3:5 “Behold, how small a fire ignites how great a forest” (Ἰδοὺ ἡλίκον πῦρ
ἡλίκην ὕλην ἀνάπτει). How a little gossip turns in to a raging fire and does not stop
until many people are destroyed. It would be interesting to find out the world’s
most devastating forest fire and realize that it started with just a spark. Solomon
makes a similar analogy in Proverbs 26:20-21, “Where no wood is, there the fire
goeth out: so where there is no talebearer, the strife ceaseth. As coals are to
burning coals, and wood to fire; so is a contentious man to kindle strife.”

3:5 Comments. The little tongue does great things. It is like the kindling that starts
a great fire. A small confession from the tongue sets in motion great things. The
point is that such a little member has such great power. For example, a little gossip
can turn a whole congregation into strife; or a confession of faith in Christ can
provide eternal redemption for a soul.

3:6 “And the tongue is a fire, the world of iniquity” (καὶ ἡ γλῶσσα πῦρ. ὁ
κόσμος τῆς ἀδικίας). The psalmist makes a similar analogy to the tongue as a fire
in Psalm 57:4, “My soul is among lions: and I lie even among them that are set on
fire, even the sons of men, whose teeth are spears and arrows, and their tongue a
sharp sword.” Thus, James seems to be using the analogy of fire to describe the
destructive power of the human tongue. In contrast, the see fire associated with the
tongue on the Day of Pentecost when the Holy Spirit came to earth to dwell in
God’s children, as we read in Acts 2:3-4, “And there appeared unto them cloven
tongues like as of fire, and it sat upon each of them. And they were all filled with
the Holy Ghost, and began to speak with other tongues, as the Spirit gave them
utterance.” Since the Day of Pentecost, God’s children can now use their tongue to
bring about redemption and restoration upon earth rather than destruction.

3:6 “The tongue is set in our members, the one defiling the whole body” (ἡ
γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν ἡ σπιλοῦσα ὅλον τὸ σῶμα). In Matthew
12:34-37; 15:11-20 Jesus explains how the tongue defiles the entire man, since out
of the abundance of the heart the mouth speaks and causes a man to become
defiled. Paul explains to Timothy how the mind and conscience become defiled,
saying, “Unto the pure all things are pure. but unto them that are defiled and
unbelieving is nothing pure; but even their mind and conscience is defiled.” (Titus
1:15)

3:6 “and it inflames the wheel of nature” (καὶ φλογίζουσα τὸν τροχὸν τῆς
γενέσεως). That is, “it sets on fire the wheel, or course, of nature (existence).”

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Remember how the rudder of a ship guides its course. The same is with our
tongue, saying that it sets the course of our life.

3:6 “and it is inflamed by hell (itself)” (καὶ φλογιζομένη ὑπὸ τῆς γεέννης).
James has been discussing the power of the tongue, now he discusses its deadly
power. The kind of defilement brought about by the tongue, which sets a man’s
life on a deadly course, comes from hell itself. The thoughts and words are from
the devil. The Greek word here used for “hell” is “Gehenna.” This word has its
origin from the Hebrew phrase “valley of Hinnom” (‫) ֨ ֵגּי הִ ֹ֜נּם‬, which is a valley on
the south side of Jerusalem (Josh 18:16, Neh 11:30). In James 3:6 this Greek word
is used to describe Hell.

3:6 Comments. The tongue is like kindling wood. It may look small, but it is able
to ignite an entire forest on fire. In a similar way, one tongue can cause problems
to an entire group of people. Also, note the power or effects of the tongue speaking
a blessing or curse in James 3:9-12. Se also Genesis 27:12-13, “My father
peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a
curse upon me, and not a blessing. And his mother said unto him, Upon me be thy
curse, my son: only obey my voice, and go fetch me them.”

The theme of James 3:5-6 is illustrated in Ecclesiastes 10:12-13, “The words of a

wise man's mouth are gracious; but the lips of a fool will swallow up himself. The
beginning of the words of his mouth is foolishness: and the end of his talk is
mischievous madness.” Mischief, or wicked madness, was the result of excessive
foolish talk.

3:7 “For every kind of beasts, and of birds, of reptiles, and of sea creatures is
being tamed and has been tamed by mankind” (πᾶσα γὰρ φύσις θηρίων τε καὶ
πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ
ἀνθρωπίνῃ). Man has always sought to tame wild beasts.

3:8 “But no one of men is able to tame the tongue” (τὴν δὲ γλῶσσαν οὐδεὶς
δαμάσαι δύναται ἀνθρώπων). The natural man cannot tame a spiritual force, and
the tongue is such a force that sets man’s future in motion. The tongue of the
natural man resists obedience to God. If no man can tame this tongue, then what’s
the use of trying? James opens his epistle with the reason why, saying, “But let
patience have her perfect work, that ye may be perfect and entire, wanting nothing.
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him.” (Jas 1:4-5) With this same tongue, we
can ask God for wisdom to bring our tongue and our lives into subjection to Him.

Illustration. As a young boy, my dad purchased a mare with her young filly. To
make the mare ride away from the filly at the barn was very difficult. The mare
was constantly trying to turn back to the barn. However, on the return trip to the
barn, she was fighting all along the way to break into a gallop and get back

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quickly. The tongue is restless, like a mare returning to her baby, always fighting
to break out into poisonous words.

3:8 “(It is) a restless evil, full of death-bearing poison” (ἀκατάστατον κακόν,
μεστὴ ἰοῦ θανατηφόρου). James 3:8 tells us that the tongue us “a restless evil.”
The tongue is like a horse biting at the bridle and pulling the reins to tear out of the
racing chute. It spills forth poison and evil words. We have to constantly hold back
our tongue, likewise from speaking the wrong thing.

Illustration. James 3:8 describes man’s tongue as being full of deadly poison.
Nature provides us with an excellent example of man’s tongue. There is a large
stick insect native to the panhandle of Florida that spits accurately into one’s
eyeball. As a young boy one was on the window screen and our grandparents
warned us of him. We approached too close and prodded him and the stick insect
spit right in my eye. He did not miss. The tongue is accurate like that, when it is
turned loose, it does not miss hitting the mark.

3:8 Comments. The tongue is like an untamed lion pacing a cage ready to break
loose and destroy, or like a venomous snake ready to strike out at any threatening
object. People use their words in this manner. In a similar statement, the psalmist
says, “They have sharpened their tongues like a serpent; adders' poison is under
their lips. Selah.” (Ps 140:3)

3:9 “With it we are praising the Lord and Father” (ἐν αὐτῇ εὐλογοῦμεν τὸν
κύριον καὶ πατέρα). The tongue should glorify God and bring forth the fruit of our
lips in praise and thanksgiving. The apostle Paul says, “By him therefore let us
offer the sacrifice of praise to God continually, that is, the fruit of our lips giving
thanks to his name.” (Heb 13:15)

3:9 “and with it we are cursing men” (καὶ ἐν αὐτῇ καταρώμεθα τοὺς
ἀνθρώπου). The Preacher makes a similar statement in Ecclesiastes 7:21-22, “Also
take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed
others.”

3:9 “which have been made according to a likeness of God” (τοὺς καθʼ
ὁμοίωσιν θεοῦ γεγονότας). Since we are made in God's image, we are not to
murder, as we read in Genesis 9:6, “Whoso sheddeth man's blood, by man shall his
blood be shed: for in the image of God made he man.” We should not defile our
bodies, as we read in 1 Corinthians 3:17, “If any man defile the temple of God,
him shall God destroy; for the temple of God is holy, which temple ye are.” The
man is not to cover his head, as Paul says in 1 Corinthians 11:7, “For a man indeed
ought not to cover his head, forasmuch as he is the image and glory of God: but the
woman is the glory of the man.” The man should not wear long hair, as Paul says
in 1 Corinthians 11:14, “Doth not even nature itself teach you, that, if a man have

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long hair, it is a shame unto him?” We were made in the image of God, as we read
in Genesis 1:26, “And God said, Let us make man in our image, after our likeness:
and let them have dominion over the fish of the sea, and over the fowl of the air,
and over the cattle, and over all the earth, and over every creeping thing that
creepeth upon the earth.”

3:9 Comments. James 3:9 describes strife within a church. While people gather to
sing songs of praise unto the Lord, yet they speak evil against one another.

We speak a blessing upon others (Ruth 2:4, 20; 3:10, Ps 109:1-31, Matt 5:44), or
we speak a curse upon them (Judg 9:27, 2 Sam 16:5; 19:21, Ps 10:7; 59:12). We
can speak blessings of peace, mercy and grace upon each other, as Jesus
commands (Matt 10:13), and as Paul. Peter, James, and Jude do in their epistles.

Illustration. I was leading the singing at mission in Fort Worth, Texas in the spring
of 1983. One member comes to the front just before we sing and asks if he can say
or do something. He goes over to another member and apologizes for what he had
said. He later shared that he had lost his wife and God had restored his wife back
to him. His thankfulness unto the Lord has led him to ask forgiveness for
slandering others.

Illustration: The Spring and the Fig Tree

(James 3:10-12)

In James 3:10-12 Bishop James explains why the tongue of man needs to be
bridled using the illustrations of a spring of water and a fig tree. The unbridled
tongue can speak good things about some and evil about others. He gives the
illustration from nature of a natural spring that issues either fresh or bitter water,
but not both. He then explains how the fig tree can only produce figs. Thus, the
tongue should not be a source of both blessing and cursing.

The Text
10
Out of the same mouth comes a praise and a curse. My brethren, it
is not necessary for these things to be so. 11The fountain does not pour
forth out of the same opening sweet and bitter (water), does it? 12My
brethren, a fig tree is not able to make olives, or a grapevine figs, is it?
Neither is salty water (able) to make fresh (water).

A Description of the Double-Minded Man. James 3:10-12 describes the double-

minded man first mentioned in James 1:8, “double minded man is unstable in all
his ways.”

3:10 “Out of the same mouth comes a praise and a curse. My brethren, it is
not necessary for these things to be so” (ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται

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εὐλογία καὶ κατάρα. οὐ χρή, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι). For a Christian,
one’s control of the tongue is clearly a battle between the spirit and the flesh.

3:11 “The fountain does not pour forth out of the same opening sweet and
bitter (water), does it?” (μήτι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ καὶ τὸ
πικρόν).

3:12 “My brethren, a fig tree is not able to make olives, or a grapevine figs, is
it” (μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα). You cannot
sow one seed and expect another type to come up.

3:12 “Neither is salty water (able) to make fresh (water)” (οὔτε ἁλυκὸν γλυκὺ
ποιῆσαι ὕδωρ). Note how God miraculously changed the bitter waters of Marah to
sweet water in Exodus 15:22-27. The fountain was either salty or fresh, but not
both.

The Warning to Walk in Meekness of Wisdom

(James 3:13-4:12)

In James 3:13-4:12 Bishop James warns his readers against earthly wisdom that
brings divine judgment from the Lawgiver. Instead, they are to walk in meekness
of wisdom with their fellow man (Jas 3:13-18). There is the danger of using their
tongues to create strife instead of godly love among the brethren. He gives them an
additional warning against the dangers of pursuing the things of this world rather
than submission to God and becoming at enmity with Him (Jas 4:1-10). He warns
these Jewish believers that there is only one Lawgiver, who judges all mankind
(Jas 4:11-12).

Central Ideas - Here are proposed statements expressing the central ideas of James
3:13-4:12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom and by walking in submission to God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by pursuing peace with all men
through meekness of divine wisdom and by walking in submission to God, God
has exhorted the New Testament Church to persevere amidst persecutions by
pursuing peace with all men through meekness of divine wisdom and by
walking in submission to God.

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 Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom and by walking in submission to God, God exhorts
us to persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom and by walking in submission to God.

Here is a proposed outline:

(1) Meekness of Wisdom before One’s Fellow Man 3:13-18

(2) Meekness of Wisdom before God 4:1-12

Meekness of Wisdom before One’s Fellow Man

(James 3:13-18)

In James 3:13-18 Bishop James describes the paths of earthly wisdom and divine
wisdom from above in one’s relationships to his fellow man. True wisdom from
God is expressed by walking in meekness with one’s fellow man, which
characterizes a man who has tamed his tongue, while earthly wisdom is shown
through envy and strife, which characterizes a man who has an unbridled tongue
(Jas 3:13-18). Thus, James contrasts the importance of heavenly wisdom over
earthly wisdom.

James 1:5 tells us to ask God for wisdom. The author now tells his readers in
James 3:13 to look for examples of true wisdom among their church members. If a
person is walking in envy and strife, he is walking in earthly wisdom (Jas 3:14-16).
If a person’s walk is characterized by “pureness, then peaceable, gentle, and easy
to be entreated, full of mercy and good fruits, without partiality, and without
hypocrisy” (Jas 3:17-18), he is an example to be followed.

Central Ideas - Here are proposed statements expressing the central ideas of James
3:13-18 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by pursuing peace with all men
through meekness of divine wisdom, God has exhorted the New Testament
Church to persevere amidst persecutions by pursuing peace with all men
through meekness of divine wisdom.

204
 Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom, God exhorts us to persevere amidst persecutions
by pursuing peace with all men through meekness of divine wisdom.

The Text
13
Who is wise and knowledgeable among you? Let him show by his
good manner of life his works in gentleness of wisdom. 14But if you have
(and you do) bitter jealousy and strife in your heart, stop boasting and
stop lying against the truth. 15This wisdom is not coming down from
above, but (is) earthly, natural, devilish. 16For where there is jealousy and
strife, there is unruliness and every vile deed. 17But the wisdom from
above is, in the first place, pure, then peaceable, gentle, reasonable, full of
mercy and good fruits, unwavering, without hypocrisy. 18And a fruit of
righteousness is being sown in peace by those who make peace.

3:13 “Who is wise and knowledgeable among you? Let him show by his good
manner of life his works in gentleness of wisdom” (Τίς σοφὸς καὶ ἐπιστήμων ἐν
ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας). Joyce
Meyer says, “The very first attribute of true wisdom is humility, so it means no
person is walking in true wisdom unless they’re leaning on God. No matter how
smart somebody looks, they’re not walking in true wisdom unless they’re leaning
on God.” 166

The epistle of James begins by telling us that whoever lacks wisdom can ask of
God who gives to all men liberally (Jas 1:5-6). This means, that if we are not wise
men it is because we are not leaning on God for that wisdom. It requires a humble,
or meek spirit, to receive from God and to obey His Word because it contradicts
the passions of our flesh. For this reason, James says, “Wherefore lay apart all
filthiness and superfluity of naughtiness, and receive with meekness the engrafted
word, which is able to save your souls.” (Jas 1:21)

The book teaches that the fear of the Lord is the beginning of wisdom (Prov 1:7;
9:10). Thus, none of us can walk in true wisdom without first humbling ourselves
in the sight of the Lord and yield to His Word.

Wisdom empowers a believer. It helps him walk above the problems of this world.
Humility allows us to manage this potential power in our lives so that we do not
exalt ourselves above others who lack this divine attribute. We must not view the
person walking in “meekness of wisdom” as simply a passive person; for
meekness is not always passive. James also tells these same readers to “Submit

166
Joyce Meyer, “Laboring in Vain,” tape number 509-4 (Fenton, Missouri: Joyce Meyer
Ministries), audiocassette.

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yourselves therefore to God. Resist the devil, and he will flee from you,” (Jas 4:7).
Thus, meekness may be envisioned as a person on his knees before God; but it is
also can be demonstrated as a person shouting at the devil, casting him out of his
life. Walking in our divine authority as God’s children by casting out devils and
healing the sick is a display of this empowerment of divine wisdom.

Jack MacGorman defines the phrase “meekness of wisdom” as “tamed strength.”

He illustrates this with a work horse, who is powerful when working, yet tame
when resting. 167

We see similar statements in Proverbs 16:32, “He that is slow to anger is better
than the mighty; and he that ruleth his spirit than he that taketh a city”;
Ecclesiastes 9:13-18.

3:14 “But if you have (and you do) bitter jealousy and strife in your heart,
stop boasting and stop lying against the truth” (εἰ δὲ ζῆλον πικρὸν ἔχετε καὶ
ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας).
One trial of our faith is with our own fleshly nature. We can see this being an issue
in a local congregation, where Jewish synagogues traditionally consisted of those
who struggled for power and influence in the local community.

3:15 “This wisdom is not coming down from above, but (is) earthly, natural,
devilish” (οὐκ ἔστιν αὕτη ἡ σοφία ἄνωθεν κατερχομένη ἀλλʼ ἐπίγειος, ψυχική,
δαιμονιώδης). James 3:15 tells us that mankind obtains wisdom from three
sources, from the earthly natural realm, from one’s fleshly senses, and from the
spiritual demonic realm. Earthly, natural wisdom is human wisdom and
philosophy, or carnal-mindedness. This wisdom comes from man’s own way of
understanding life around him without the guidance and counsel of the Lord.
Sensual wisdom is that information which is gathered from the natural world as
opposed to the supernatural world, unspiritual as opposed to spiritual, soulish and
carnal. Devilish wisdom is that wisdom that comes from the inspiration of the
demonic world at work in the lives of mankind. In contrast, mankind is to pray to
the Lord for divine wisdom, as we read in James 1:5, “If any of you lack wisdom,
let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall
be given him.” Such wisdom aids us in living a Godly life (Jas 3:13).

If we do not seek divine wisdom from God above, then we will seek the wisdom of
this world. There are three sources of influence that man receives in this world if
he does not seek divine wisdom from above. This verse calls them earthly, sensual
and devilish sources. The earthly wisdom refers to the influences of those around
us, including circumstances in which we find ourselves. Sensual wisdom is that
which comes from our carnal mind, our thoughts and the lusts of the flesh.

167
Jack MacGorman, “Class Lecture,” GREEK 432 – New Testament Greek II, Spring 1982 (Fort
Worth, Texas: Southwestern Baptist Theological Seminary), comments on James 3:13.

206
Devilish wisdom is the influence of Satan and his fallen demons in our hearts.
Thus, the wisdom of this world can be identified by its physical, mental, and
spiritual attributes, which is described as earthly, soulish, and devilish.

3:16 “For where there is jealousy and strife, there is unruliness and every vile
deed” (ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα).
Even in marriages, if strife is allowed in, it gives place to other problems such as
hatred, bitterness and even divorce. This marriage is open to the work of Satan.

Envy and strife come from a heart of pride, as Solomon writes, “Only by pride
cometh contention: but with the well advised is wisdom.” (Prov 13:10) According
to the list of vices in Galatians 5:15-21, envy and strife are works of the flesh. The
apostle Paul describes envy and strife as carnal behavior, saying, “For ye are yet
carnal: for whereas there is among you envying, and strife, and divisions, are ye
not carnal, and walk as men?” (1 Cor 3:3) Envy and strife can damage
relationships with people that are difficult to be healed, as Solomon writes, “A
brother offended is harder to be won than a strong city: and their contentions are
like the bars of a castle.” (Prov 18:19)

Confusion and evil conduct open the door for Satan to work within the Church
community; thus there was strife, fornication, and misconduct in public worship
that Paul addresses in this first epistle to the Corinthians. The Lord once said to
me, “Let all things be done decently and in order and I can control the world. Satan
gains control through chaos and disorder. I gain control when you do things in
order.”

3:17 “But the wisdom from above is, in the first place, pure, then peaceable,
gentle, reasonable, full of mercy and good fruits, unwavering, without
hypocrisy” (ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής,
εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος). James
3:17 defines the kind of wisdom that comes from our heavenly Father when we ask
Him. We are ask for this divine wisdom in all of our trials, as he exhorts his
readers to do in the opening verse, saying, “If any of you lack wisdom, let him ask
of God, that giveth to all men liberally, and upbraideth not; and it shall be given
him.” (Jas 1:5)

3:18 “And a fruit of righteousness is being sown in peace by those who make
peace” (καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην). James
3:18 describes the principle of sowing and reaping. Those who have the fruit of
righteousness in their lives are those who sow in peace, those who practice peace
(1 Pet 3:11) rather than envy and strife (Jas 3:16, 1 Pet 3:11). You cannot sow
righteous fruit in peace and sow discord at the same time. If the seed that you sow
is to result in righteousness, it must be sown in peace, as Jesus says in Matthew
5:9, “Blessed are the peacemakers: for they shall be called the children of God.”

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 Meekness of Wisdom before God
(James 4:1-12)

In James 4:1-12 Bishop James discusses the path of meekness of wisdom in one’s
relationship with God. He warns them against friendships with this world (Jas 4:1-
6), and exhorts them to submit their hearts to the Lord by humbling themselves
before Him (Jas 4:7-10), who is the Lawgiver and Judge of all mankind (Jas 4:11-
12).

Central Ideas - Here are proposed statements expressing the central ideas of James
4:1-12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in submission to God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in submission to God,
God has exhorted the New Testament Church to persevere amidst
persecutions by walking in submission to God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God, God exhorts
us to persevere amidst persecutions by walking in submission to God.

Here is a proposed outline:

(a) Warning against Friendship with the World 4:1-6

(b) Submission to God 4:7-12

Warning against Friendship with the World

(James 4:1-6)

In James 4:1-6 Bishop James explains that it is man’s fleshly nature to war against
the laws of God in order to walk in the ways of this world. This behavior among
believers causes their prayers to be unanswered.

Central Ideas - Here are proposed statements expressing the central ideas of James
4:1-6 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

208
 Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in submission to God rather than
friendship with the world.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in submission to God
rather than friendship with the world, God has exhorted the New Testament
Church to persevere amidst persecutions by walking in submission to God
rather than friendship with the world.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God rather than
friendship with the world, God exhorts us to persevere amidst persecutions by
walking in submission to God rather than friendship with the world.

The Text
1
From whence come these wars and fightings among you? Do they
not come from thence, from your lusts which war in your members? 2You
are lusting, and not having: you are killing and seek after jealousy; but
you are not able to obtain: You are fighting and making war. You have
not because you do not ask. 3You ask and receive not because you ask
with wrong motives, in order that you may squander (it) on your
passions. 4Adulteresses! Do you not know that the friendship of the world
is hostility towards God? Therefore, whoever desires to be a friend of the
world makes himself an enemy of God. 5Or do you think that the
Scripture says in vain, ‘The spirit which he caused to dwell in us inclines
toward envy.’ 6But he gives a greater grace. Therefore, it says, ‘God
resists (the) proud, but gives grace to the humble.’

4:1 “From whence come these wars and fightings among you” (Πόθεν πόλεμοι
καὶ πόθεν μάχαι ἐν ὑμῖν). The Greek word πόλεμοι (wars) refers to fightings on a
large scale that make up a war. However, the Greek word μαχαι (fightings) refers
to individual battles that make up a war. Note that the Greek word for “sword”
(μαχαιρα) is in the same family of words. James probably used the two Greek
words πόλεμοι and μαχαι as synonyms, although they have slightly different
meanings.

4:1 “Do they not come from thence, from your lusts which war in your
members” (οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς
μέλεσιν ὑμῶν). The Greek verb στρατευομένων (to war) has a noun form that
means “a soldier” (στράτευμα). James 4:1 tells us that envy and strife come about
because of our own evil desires. James made a similar statement in James 1:13-14,
“Let no man say when he is tempted, I am tempted of God: for God cannot be

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tempted with evil, neither tempteth he any man: But every man is tempted, when
he is drawn away of his own lust, and enticed.”

4:2 “You are lusting, and not having: you are killing and seek after jealousy;
but you are not able to obtain: You are fighting and making war. You have
not because you do not ask” (ἐπιθυμεῖτε καὶ οὐκ ἔχετε, φονεύετε καὶ ζηλοῦτε καὶ
οὐ δύνασθε ἐπιτυχεῖν, μάχεσθε καὶ πολεμεῖτε, οὐκ ἔχετε διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς).
In the Sermon on the Mount, Jesus discussed the sin of murder in the context of
one's heart and getting along with a brother (Matt 5:21-26). James 4:2 discusses
the same motives that Jesus taught. James is addressing believers who were not
literally killing, but were harboring hatred in their hearts, striving to bring harm
rather than benefit to others.

4:3 “You ask and receive not because you ask with wrong motives, in order
that you may squander (it) on your passions” (αἰτεῖτε καὶ οὐ λαμβάνετε, διότι
κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε). Jesus taught His disciples
in the areas of prayer. On one occasion, He said, “And all things, whatsoever ye
shall ask in prayer, believing, ye shall receive.” (Matt 21:22) This statement
reveals that faith in God and in His Word is a necessary part of answered prayer.
In James 4:3 the author address those prayers which remain unanswered because
they are misdirected. They harm others rather than help. Such self-centered prayers
go against God’s plan of redemption for mankind. A child of God finds no biblical
basis for such misguided prayers; thus, he has no faith and assurance of receiving
an answer. Faith is not stirred in his heart to believe that God would respond to
such a prayer. Only those prayers prayed according to God’s Word are capable of
meeting the condition of faith in God’s Word. Such prayers conform to God’s plan
of redemption for mankind rather than hinder it.

Note these insightful words from Sadhu Sundar Singh regarding prayer.

“Oftentimes men pray to the Father in My name, but do not abide in Me, that
is, they take My name into their mouths and on their lips, but not into their
hearts and lives. That is the reason why they do not obtain what they pray for.
But when I abide in them and they in Me, then whatever they ask from the
Father they receive, because they pray under the direction of the Holy Spirit in
that condition. The Holy Spirit shows them what will glorify the Father and be
best for themselves and for others. Otherwise they will get such an answer as a
bad son got from a governor whom his father had served with great courage
and honour. When the son presented a petition in his father’s name and asked
for some employment and favour, the governor pointed out to him his evil life
and habits, and said, ‘Do not petition me in your father’s name, but first go
and act according to his example. Let his high worth be not on your lips only,
but carry it into your life, and then your petition will be accepted.’ Between
the prayers of those who worship and praise Me with their lips only and of
those who do so from their heart there is a very great difference. For instance,

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 one who was a true worshipper was constantly praying for another that his
eyes might be opened and that he might accept the truth, while the other was a
worshipper in name only often prayed in his enmity against My true
worshipper that he might be struck blind. Finally the prayers of the true
worshipper were heard by the loving will of God, and he who was formerly
only a hypocrite received spiritual sight. With his heart full of joy this man
became a true believer, and a sincere and lasting brother of My true
servant.” 168

4:4 “Adulteresses” (μοιχαλίδες). The nation of Israel became an adulteress

people by looking to other nations for their resources. Thus, this phrase is similar
to what God called Israel in the Old Testament when they worshipped other gods.
This is like a wife leaving a husband and going into whoredom because there is no
longer any love for the husband (or God).

4:4 “Do you not know that the friendship of the world is hostility towards
God? Therefore, whoever desires to be a friend of the world makes himself an
enemy of God” (οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν; ὃς ἐὰν
οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται). James has just
accused his readers praying for things to squander it upon their fleshly passions
and lusts (4:3). Thus, their friendship with the world means that these Christians
are indulging in worldly lusts just like the world, and become their friends in order
to partake of such sins. James has previously described this type of reason as
“earthly, sensual, devilish” (3:15). The apostle Paul describes one of his co-
workers who forsook the work of Christ for the love of this world in 2 Timothy
4:10, “For Demas hath forsaken me, having loved this present world, and is
departed unto Thessalonica.”

4:5 “Or do you think that the Scripture says in vain, ‘The spirit which he
caused to dwell in us inclines toward envy.’” (ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ
λέγει, Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν). There are a number
of ways to translate James 4:5. It may be translated, “The scripture is not vain
(empty) when it says that the spirit in man lusts enviously.” They were suffering
due to being worldly-minded. This is not a “positive thinking” message. It is much
harsher than that. Sin is prominent, since the context of this passage is discussing
the fact that men are being led by fleshly passions, and not by their spirit.

We can translate James 4:5 to read, “The scripture is not in vain when it says,
‘man’s inner spirit is constantly desiring enviously, i.e., the spirit of life which
God gave us’.” The subject of this translation is “the spirit” (το πνευμα). In
contrast, if “the spirit” is the object of the sentence, then this is a reference to “a
jealous God.” We read of this divine character in Exodus 20:5, “Thou shalt not

168
Sadhu Sundar Singh, At the Master’s Feet, trans. Arthur Parker (London: Fleming H. Revell
Co., 1922), 53-55.

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bow down thyself to them, nor serve them: for I the LORD thy God am a jealous
God, visiting the iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me;”

4:6 “But he gives a greater grace. Therefore, it says, ‘God resists (the) proud,
but gives grace to the humble.’” (μείζονα δὲ δίδωσιν χάριν; διὸ λέγει, Ὁ θεὸς
ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν). God’s grace is not equally
distributed among men. His grace abounds upon the humble and is withheld to the
proud. The apostle Peter makes this same statement in 1 Peter 5:5, “Likewise, ye
younger, submit yourselves unto the elder. Yea, all of you be subject one to
another, and be clothed with humility: for God resisteth the proud, and giveth
grace to the humble.”

Submission to God
(James 4:7-12)

In James 4:7-12 Bishop James exhorts his readers to submit to God and resist the
temptations of walking in demonic, earthly wisdom. They must learn to resist the
devil and to repent of their sins, because the devil is the one that put these evil
temptations before us (Jas 4:7-10). This passage ends with the warning that God is
the Lawgiver and He will judge all mankind (Jas 4:11-12).

Central Ideas - Here are proposed statements expressing the central ideas of James
4:7-12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the doctrinal principles of walking
in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in submission to God the
Lawgiver and Judge.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in submission to God
the Lawgiver and Judge, God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God the Lawgiver
and Judge.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God the Lawgiver
and Judge, God exhorts us to persevere amidst persecutions by walking in
submission to God the Lawgiver and Judge.

The Text

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 7
Therefore, be subject to God. Stand against the devil and he will flee
from you. 8Draw near to God and He will draw near to you. Cleanse
(your) hands, (you) sinners, and purify (your) hearts, (you) double-
minded. 9Endure sorrow and mourn and weep. Let your laughter be
turned into mourning and joy into heaviness. 10Be humble before the
Lord and He will exalt you. 11Stop slandering one another, brethren. The
one who slanders a brother or judges his brother, slanders the law and
judges the law. And if you judge the law, you are not a doer of the law,
but a judge. 12One is the law-giver and judge, He who is able to save and
to destroy; but who are you who judges (your) neighbour.

The Path of Life. One way that we overcome our manifold trials is to submit
ourselves to God by repenting of our sins and by resisting the devil, who is the one
that put these evil temptations before us. We overcome all temptations by
becoming doers of God’s Word (1:19-27). However some temptations require that
we resist showing partiality towards others in our actions (2:1-26). Other
temptations require us to bridle our tongues (3:1-18). Still other temptations
require us to control the attitudes of our heart and be slow to wrath (4:1-12).
Finally, we overcome some temptations by resisting covetousness (4:13-5:6). In
James 4:7-10, the bishop outlines the path that leads to life regarding the condition
of our hearts. Thus, we are to humble ourselves before the Lord.

James 1:9 tells the humble person to rejoice in his exaltation. It is this humility that
will open a man’s heart to the ways of God so that he can pray in faith and walk in
the wisdom that will help him persevere in the midst of trials. We are told in 1:21
to receive God’s Word in meekness. When we ask God for wisdom, we must be
meek enough in heart to receive God’s Word as His reply to us. As we obey this
word from God, which we call wisdom, we learn to walk by faith. Thus, the body
of this Epistle explains this walk of faith. It is this faith that allows a man to access
God in prayer as Elijah did for wisdom so that he can endure trials like Job. The
author will then close this topic on faith in 4:7-10 by asking us to submit to God
and humble ourselves in His sight.

4:7 “Therefore, be subject to God” (ὑποτάγητε οὖν τῷ θεῷ). We submit

ourselves to God by obeying His Word in our lives, which places us under His
divine care and protection. When we submit ourselves to the authority of Lord and
His Word, we are able to walk in divine authority. This gives us the authority of
the devil that we need to defeat him. James gives us the steps to submitting
ourselves to the Lord in 4:8-10, saying, “Draw nigh to God, and he will draw nigh
to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and
your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift
you up.”

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4:7 “Stand against the devil and he will flee from you” (ἀντίστητε δὲ τῷ
διαβόλῳ, καὶ φεύξεται ἀφʼ ὑμῶν). We are to resist the devil, which means that we
have authority over him. The apostle Peter uses the Greek verb ἀνθίστημι “resist,
oppose” to tell the believers to resist the devil (1 Peter 5:8-9). James uses this same
Greek word to exhort the Church to resist the devil, saying, “Submit yourselves
therefore to God. Resist the devil, and he will flee from you.” (Jas 4:7) The apostle
Paul uses this same word to tell the Church to resist the devil, saying, “Wherefore
take unto you the whole armour of God, that ye may be able to withstand in the
evil day, and having done all, to stand.” (Eph 6:13)

The Greek word φεύγω “flee” means, “to seek safety in flight” (BAGD). Kenneth
Hagin notes that this verb means, “to run from as if in terror.” 169 In other words,
demons have a tremendous fear of the name of Jesus Christ and will flee in terror
when a child of God uses this wonderful Name.

Why does James bring the devil into his discussion at this point? The answer can
be found by looking back as the author’s comparison of earthly wisdom with
divine wisdom in James 3:13-18. We note that earthly wisdom is described as
“earthly, sensual, devilish” in this passage. The term devilish means that demons
influence man’s ways of thinking, which affects his behaviour. Such demonic
influence is behind the jealousy and strife mentioned in this passage, since these
two vices are the outward manifestations of being earthly-minded. It is jealousy
and strife that serves as the root cause of contention between believers within the
body of Christ.

James 4:7 teaches us that every believer has been given authority over the devil.
James did not tell them to send a message to Paul that prayer clothes be sent to
them. Peter told these believers that they themselves had the same authority that
the apostles Peter and Paul had to cast the devil out of their lives. Note this parallel
passage in 1 Peter 5:8-9, “Be sober, be vigilant; because your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour: Whom resist
stedfast in the faith, knowing that the same afflictions are accomplished in your
brethren that are in the world.” We should draw near to God to receive divine
wisdom, and we should resist the devil and his influences in our life to draw us
into sin with ungodly wisdom.

4:7 Comments. How often we as believers neglect this divine truth in God's
Word. We go on for years as a minister; we draw near to God; and then when
temptation comes, we consider the pleasures of the enticement rather than quickly
remembering to stand up and resist the devil.

169
Kenneth Hagin, I Believe In Visions (Tulsa, Oklahoma: Faith Library Publications, c1984,
1986), 89.

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A well-known minister tells the testimony of how he was once tempted to take his
life. His son had died almost a year earlier in a tragedy. One night, depresses and
alone in a motel room as he continued to travel and sing for the Lord as a minister,
he sat at the edge of his bed and began to take steps to take his life. Instead of
following through with this plan, he first called a dear friend on the phone. This
friend began to pray for him and said that a demon, which had been standing over
him, was now fleeing. It took another minister to pray for this minister.
Sometimes, we forget how important it is to continue to resist the devil, even as we
are strong in the Lord.

4:7 Comments. James 4:7 does not say that we are to pray that God would deliver
us, but rather, we ourselves are to take authority over the problem. Remember the
opening verse of this epistle, which tells us to count it all joy when we fall into
divers temptations. The next verse says that our faith is being tested. We must take
spiritual authority over the situation and stand firm without moving away from the
plan that God has for us to follow.

Many preachers believe and teach that such difficulties in the life of the believer
have been allowed or ordained by God. This Calvinistic doctrine weakens the child
of God by causing him to lay down his weapons and accept defeat. Preachers are
wrong when not training their congregations how to receive healing and prosperity
into their lives using biblical principles. Without this training, a child of God
cannot persevere and fulfill their divine callings.

4:8 “Draw near to God and He will draw near to you” (ἐγγίσατε τῷ θεῷ καὶ
ἐγγιεῖ ὑμῖν). God tells us that if we will draw near to Him, then He will respond by
drawing near to us. The reason God does not draw near us first within the context
of James 4:8 is because He wants us to desire Him, and to demonstrate our love
towards Him. He has already made the initial move when He sent His precious
Son to shed His blood on Calvary and make a way for us to draw near to him.
However, we must now demonstrate our love towards Him by seeking Him first
above the cares of this world. If God is not near to us, then we can only blame
ourselves and not Him.

Illustration (1). When I left the Southern Baptist denomination in 1983 and began
working in a non-denominational church called Alethia Fellowship Church in
Panama City, Florida, I went through a time when all of my family and church
friends seemed to withdraw from me. Actually, I probably withdrew from them. I
felt like I had no friend on earth besides Jesus. No one seemed to be standing with
me in my faith walk except Him. During that first year as a non-denominational
believer, I drew near to God for my strength. During this season of my life, the
Lord gave me two supernatural experiences. These two experiences were the
fulfillment of His Word, that as I drew near to Him, he would draw near to me.

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One night, after study in the Bible until about 1:00 a.m. on a Monday morning, as I
laid down to sleep, the presence of God began to slowly fill me and eventually
flood my room. At first I tried to go off of sleep and could not. If got up and sang
and worship and laid back down. After three or four hours of this, with God’s
presence getting stronger, A verse out of 1 Peter 1:8, as a song, came to me “Joy
unspeakable and full of glory’. That verse was it! It described just the way I was
feeling at that moment, full of such joy I could not put it into words, and full of
glory, or singing worship and praise to His name. Finally, about 5:00 a.m. in the
morning, I told the Lord that I could not bear much more and the Holy Spirit's
anointing subsided.

One day while just sitting on my bedside, being quite before the Lord, I heard
singing, with my spirit, not my physical ears. The most beautiful, anointed song I
had ever heard. I believe it was a chorus of angel singing.

The Lord drew near me during those times I needed Him most and those two
experiences were timely for my life, very needful at that time.

Illustration (2). Benny Hinn gives an illustration of James 4:8. In the 1970’s he
had a vision in which he saw himself sitting bound and sickly, with a dark cloud
overshadowing him. As he looked about in this vision, he saw the Lord Jesus
Christ standing and saying to him, “Come”. In his vision, Benny Hinn wanted to
say, “How can he come, when he is all bound up and weak. Why don’t you go to
him and set him free.” As Jesus continued to say, “Come”, the Benny Hinn in the
vision exerted all of his strength to reach forth his arms to Jesus. As he did so, the
force of the dark cloud began to hold him back. But as Benny Hinn became
determined to stretch forth his arms to Jesus, he found more strength to do so. As
the Benny Hinn in the vision gained some strength, he began to move toward
Jesus. As Benny Hinn began to move to Jesus, Jesus began to move toward Benny
Hinn. This continued until the two met halfway and fell into each other’s arms. All
of a sudden, the Benny Hinn in his vision seemed to disappear into the body of
Jesus Christ. At this point, Benny Hinn remembered the words of James 4:8,
“Draw nigh to God, and He will draw nigh to you.” Jesus said, “In me, you are
always free. But when you walk away from Me, you become bound.” 170

4:8 “Cleanse (your) hands, (you) sinners, and purify (your) hearts, (you)
double-minded” (καθαρίσατε χεῖρας, ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας, δίψυχοι).
James 4:8 refers to our outward actions and our inner motives, as the psalmist says
in Psalm 24:3, “Who shall ascend into the hill of the LORD? or who shall stand in
his holy place? He that hath clean hands, and a pure heart; who hath not lifted up
his soul unto vanity, nor sworn deceitfully.”

170
Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana,
California, 6 January 2003), television program.

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James introduced the double-minded man earlier in this epistle in James 1:8, “A
double minded man is unstable in all his ways.”

4:7-8 Comments. The child of God cannot overcome the temptations of the devil
and live like him at the same time. Our submission to the Word of God positions
us to exercise the divine authority that is available for every believer through in the
name of Jesus. We must walk holy in order to walk in authority to overcome the
devil. The apostle Peter makes a similar statement in 1 Peter 5:6-9, “Humble
yourselves therefore under the mighty hand of God, that he may exalt you in due
time: Casting all your care upon him; for he careth for you. Be sober, be vigilant;
because your adversary the devil, as a roaring lion, walketh about, seeking whom
he may devour: Whom resist stedfast in the faith, knowing that the same afflictions
are accomplished in your brethren that are in the world.”

4:9 “Endure sorrow and mourn and weep. Let your laughter be turned into
mourning and joy into heaviness” (ταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε.
ὁ γέλως ὑμῶν εἰς πένθος μετατραπήτω καὶ ἡ χαρὰ εἰς κατήφειαν). In the Old
Testament, the children of Israel sought God and drew near to Him by renting their
garments, shaving their heads, falling upon the ground, and worshipping God. The
Lord called Israel to affliction and mourning in Isaiah 22:12, “And in that day did
the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to
girding with sackcloth:” We see how Job, a righteous man, reacts to trials in Job
1:20, “Then Job arose, and rent his mantle, and shaved his head, and fell down
upon the ground, and worshipped.” We, also, should fast and pray and seek God’s
face. Fasting afflicts the body. By it, we deny our flesh the pleasures of this world.

4:10 “Be humble before the Lord and He will exalt you” (ταπεινώθητε ἐνώπιον
τοῦ κυρίου καὶ ὑψώσει ὑμᾶς).

4:11 “Stop slandering one another, brethren. The one who slanders a brother
or judges his brother, slanders the law and judges the law. And if you judge
the law, you are not a doer of the law, but a judge” (Μὴ καταλαλεῖτε ἀλλήλων,
ἀδελφοί. ὁ καταλαλῶν ἀδελφοῦ ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ
κρίνει νόμον· εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής). The
quickest way to allow pride to enter our heart is by judging one another. The
manifestation of a proud heart is an evil tongue towards others. This activity will
lead to arrogant boasting, as the author warns in 4:16, “But now ye rejoice in your
boastings: all such rejoicing is evil.”

Many times we pronounce someone’s wrong actions when we do not know the
entire situation or the man’s heart towards God. This is the person who can tell you
what’s wrong in everyone’s life but their own.

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4:12 “One is the law-giver and judge, He who is able to save and to destroy;
but who are you who judges (your) neighbour” (εἷς ἐστιν ὁ νομοθέτης καὶ
κριτὴς ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι· σὺ δὲ τίς εἶ ὁ κρίνων τὸν πλησίον).

Divine Service: Following God’s Plan for Our Lives

(James 4:13-5:6)

In James 4:13-5:6 Bishop James exhorts his readers to learn how to serve the Lord
by submitting to God’s divine directions (4:13-17) rather than pursuing worldly
wealth (5:1-6). One trial of faith that everyone faces is the temptation to spend
their lives pursuing worldly gain. We can see this being an issue in a local
congregation, where Jewish synagogues traditionally consisted of those who
struggled for power and influence in the local community.

Central Ideas - Here are proposed statements expressing the central ideas of James
4:13-5:6 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the divine service of doing the
Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through divine service by pursuing God’s
will for their lives rather than earthly riches.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through divine service by pursuing
God’s will for their lives rather than earthly riches, God has exhorted the
New Testament Church to persevere amidst persecutions through divine
service by pursuing God’s will for their lives rather than earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by pursuing God’s will
for their lives rather than earthly riches, God exhorts us to persevere amidst
persecutions through divine service by pursuing God’s will for our lives rather
than earthly riches.

Here is a proposed outline:

a) The Path of Submission to God’s Will 4:13-17

b) The Warning: The Corruption of Riches 5:1-6

God’s Plan for Our Lives. God has a special plan for every human being. One
aspect of God’s intimate knowledge of us is the fact that He has written a book
about our individual lives before we were born. According to Kevin Zadai, there
are individual books in heaven that record God’s plan of redemption for each
person’s life. He is the architect of our spiritual journey and destiny. The angels

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are able to read these books and look at our individual plans in divine service.
There are angels assigned to our lives to bring to pass the events written in the
specific book about our lives. 171 Thus, the psalmist says, “Your eyes saw my
unformed body; all the days ordained for me were written in your book before one
of them came to be.” (Ps 139:16) (NIV) These books of individual lives are
mentioned again in Psalm 56:8, “Thou tellest my wanderings: put thou my tears
into thy bottle: are they not in thy book?” Perhaps these books are titled by our
individual names, since each person has their own heavenly book in this royal
library. In fact, this is exactly what we see taking place when Mary K. Baxter is
escorted by an angel to the gates of Heaven. Her heavenly guide approached the
two angels guarding these gates to discuss the guest that he was bringing from
earth. She writes:

“As I watched the angels of the Lord, I could hear some of the conversation
they were having. One of them went inside the gate and returned almost
immediately with a small volume. The book had a gold cover, and the printing
inside was also of gold. It seemed to be a book about my life’s history. My
name was stamped on the cover.” 172

We have total freedom to choose which paths to take in our lives. Rather than
asking God to bless our plans and pursuits, we should instead be asking God to
show us His plans for our lives. Note these insightful words from Frances J.
Roberts regarding human strategies:

“Thou needest make no plans nor resort to any clever strategy. Keep yourself
in the love of God. Pray in the Spirit. Rejoice evermore. Set your affections
upon Christ. God will do through you and for His glory such things as it
pleases Him to do, and thou shalt rejoice with Him.” 173

The Path of Submission to God’s Will

(James 4:13-17)

James tells those of us who boast in our gains tomorrow that our lives are but a
vapour, and we do not know what tomorrow holds (4:13-14). The way we
overcome covetousness for this world’s goods is to commit our ways unto the
Lord and let Him guide us in the path to which He has called us (4:15-17).

Central Ideas - Here are proposed statements expressing the central ideas of James
4:13-17 emphasizing the perseverance of the New Testament Church amidst

171
Kevin Zadai, The Agenda of Angels (Shippensburg, PA: Destiny Image Publishers, Inc., 2019),
9, 61, 182-183, 203.
172
Mary K. Baxter, A Divine Revelation of Heaven (New Kensington, Pennsylvania: Whitaker
House, 1998), 18-19.
173
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 83.

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persecutions from without the Church, namely, the divine service of doing the
Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through divine service by pursuing God’s
will for their lives.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through divine service by pursuing
God’s will for their lives, God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by pursuing God’s will
for their lives.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by pursuing God’s will
for their lives, God exhorts us to persevere amidst persecutions through divine
service by pursuing God’s will for our lives.

The Text
13
Come now, those who say, ‘Today or tomorrow we shall go into
such a city and we shall work there a year and conduct business and
make a profit.’ 14You [who are of such nature that you] do not know what
your life will be like tomorrow; for you are a mist which appears for a
little time then indeed disappears. 15Instead, you ought to say, ‘If the Lord
wills, we will both live and we will do this or that.’ 16But now you are
boasting in your arrogance. All such boasting is evil. 17Therefore, to him
who knows to do good and does (it) not, to him it is sin.

4:13 “Come now, those who say, ‘Today or tomorrow we shall go into such a
city and we shall work there a year and conduct business and make a profit.’”
(Ἄγε νῦν οἱ λέγοντες, Σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ
ποιήσομεν ἐκεῖ ἐνιαυτὸν καὶ ἐμπορευσόμεθα καὶ κερδήσομεν). We hear in James
4:13 the mindset of an entrepreneur who is in the quest for business opportunities.
The city was the place of economic activity. He has a plan to make money. In
contrast, a normal employee does not think about such adventures, but rather,
looks to his boss for financial security. Such a confession in 4:13 is a
businessman’s way of looking for opportunities that provide him with wealth and
ultimately security. The Jews were shrewd businessmen and such a confession
would have been typical of them moving about the Empire from city to city,
approaching the local synagogues, looking for partnerships or opportunities to
make financial gain. James is warning that this boast places a person’s trust is in
his own abilities rather than in God’s divine provision.

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4:14 “You [who are of such nature that you] do not know what your life will
be like tomorrow” (οἵτινες οὐκ ἐπίστασθε τὸ τῆς αὔριον ποία ἡ ζωὴ ὑμῶν).
Solomon makes a similar statement in Proverbs 27:1, “Boast not thyself of to
morrow; for thou knowest not what a day may bring forth.”

4:14 “for you are a mist which appears for a little time then indeed
disappears” (ἀτμὶς γάρ ἐστε ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα καὶ ἀφανιζομένη).
On two occasions in the epistle of James, the Lord reminds us of the brevity of our
lives (1:9-11, 4:14). This reminder is placed within the message of the underlying
theme of James, which is the perseverance of the saints. In James 1:9-11 we find
an illustration in nature of the brevity of our lives. For we see how quickly it
appears in all of its beauty. Within days, it withers and dies.

Peter Tan describes the material world as a midst or vapour, saying, “The material
world is almost invisible to the spirit realm especially to those of the highest
sphere. The material world is only temporary and its ‘temporariness’ is visible
(like a mist) to those in the spiritual world.” He explains that from a divine
perspective, those in the spirit world see the material earth as a vapour, as
something temporary. 174

The psalmist describes the temporal aspect of man’s life in a similar statement,
saying, “Indeed, You have made my days as handbreadths. And my age is as
nothing before You; Certainly every man at his best state is but vapor. Selah.”
(NKJV) (Ps 39:5) The psalmist again says, “Man is like a breath; His days are like
a passing shadow.” (NKJV) (Psalm 144:4)

4:14 Comments. James 4:14 says that we do not know what shall be on the
morrow. This is because God wants us to learn to trust Him day by day. However,
there are many occasions in which the Holy Spirit will reveal future events to us in
order to protect us or to give us guidance or to prepare us for future events. Most
people do not know the day of their death. However, it can be known by special
revelation, as with the apostles Paul and Peter. Paul says, “For I am now ready to
be offered, and the time of my departure is at hand.” (2 Tim 4:6) Peter says
“Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus
Christ hath shewed me. Moreover I will endeavour that ye may be able after my
decease to have these things always in remembrance.” (2 Pet 1:14)

4:15 “Instead, you ought to say, ‘If the Lord wills, we will both live and we
will do this or that.’” (ἀντὶ τοῦ λέγειν ὑμᾶς, Ἐὰν ὁ κύριος θελήσῃ καὶ ζήσομεν
καὶ ποιήσομεν τοῦτο ἢ ἐκεῖνο). James 4:15 reflects the person who seeks God’s
will for his life, particularly by being led by the Holy Spirit to do God’s will. This
verse tells us that man’s role is not to determine and establish his own destiny, but
rather, to pursue God’s plan for his life. A believer in Christ does not always know

174
Peter Tan, The Spiritual World (Belconnen, Australia: Peter Tan Evangelism, 2007), 8, 24.

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the Lord’s will in certain areas of his life. He can be led by the Spirit on a daily
basis, but still not sure of the overall objective of his path and decisions. Therefore,
James 4:15 describes the pray of consecration by which we commend ourselves
unto the Lord. Through this confession of faith, we yield our lives to Him. In
contrast, the self-centered person says, “We will go into such a city, and continue
there a year, and buy and sell, and get gain” (Jas 4:13). Paul makes a similar
statement in his plans to visit the Corinthians by saying, “I will come to you
shortly, if the Lord will . . .” (1Cor 4:19) Paul understood the leadership of the
Holy Spirit in his life and he was willing to adjust his plans accordingly. We must
be willing to do the same.

Illustration. While we all have dreams and goals that we want to strive to reach in
this life, the mature Christian knows that yielding to God’s will and plan is the best
decision in life. Thus, we should always preface our prayers with a willingness to
accept God’s will for our lives. For example, in the Garden of Gethsemane, Jesus
prayed to the Father to be delivered from the Cross, but followed this request by
consecrating Himself to God’s will, as Jesus does in Luke 22:42, “Saying, Father,
if thou be willing, remove this cup from me: nevertheless not my will, but thine, be
done.”

4:16 “But now you are boasting in your arrogance. All such boasting is evil”
(νῦν δὲ καυχᾶσθε ἐν ταῖς ἀλαζονείαις ὑμῶν· πᾶσα καύχησις τοιαύτη πονηρά
ἐστιν). They boast about the accomplishments that they have achieved and talk
about what they want to pursue. This is sin also.

4:17 “Therefore, to him who knows to do good and does (it) not, to him it is
sin” (εἰδότι οὖν καλὸν ποιεῖν καὶ μὴ ποιοῦντι, ἁμαρτία αὐτῷ ἐστιν). James 4:17
closes the discourse on true religion (1:21). This statement in 4:17 of “knowing to
do good” is a reference to the preceding discourse of how to walk in genuine faith
towards God. James may have in mind a similar discussion recorded in Numbers
15:27-31, which deals with the laws concerning presumptuous sins, or those who
knew the law and disobeyed it.

The Warning: The Corruption of Riches

(James 5:1-6)

James 5:1-6 warns the rich man of his end if he pursues riches rather than
committing his ambitions into the hands of the Lord. Why this passage on rich
people? The rich had misused the poor to obtain their wealth, and this will lead to
death. James called the rich to the path of humility earlier in James 1:10. For those
rich men who refuse this humble journey laid forth in this epistle, James speaks
divine judgment upon them. God also wanted those who were being oppressed to
see the dangers of wanting things other than God; for they had to live godly while
enduring wrong suffering from the rich.

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In James 5:1-6 Bishop James decrees divine judgment upon those rich men who
have oppressed the righteous. While these evil men of wealth had condemned and
punished the upright (Jas 5:6), he turns this judgment back upon their own heads.
As in a court of law, he uses the testimony of three witnesses against them to seal
their divine damnation. He uses the testimony of their material wealth gathered
around them (Jas 5:2-3), the testimony of the cries of those who have been
defrauded by the rich (Jas 5:4-5), and the evidence of those righteous men and
women whom they have condemned and killed (Jas 5:6). The Lord gave His
Church the divine authority to judge men upon earth, as we read in John 20:22-23,
“And when he had said this, he breathed on them, and saith unto them, Receive ye
the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and
whose soever sins ye retain, they are retained.” In addition, the apostle Paul tells us
that the Church shall take part in divine judgment at the Great White Throne
Judgment in 1 Corinthians 6:2, “Do ye not know that the saints shall judge the
world? and if the world shall be judged by you, are ye unworthy to judge the
smallest matters?” Therefore, Bishop James has the divine authority to judge these
rich men with damnation.

Central Ideas - Here are proposed statements expressing the central ideas of James
5:1-6 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the divine service of doing the
Lord’s will:

Exegetical Idea – Bishop James warned the Jewish believers of the Diaspora
to persevere amidst persecutions by avoiding the pursuit of earthly riches.

Theological Idea – Because Bishop James warned the Jewish believers of the
Diaspora to persevere amidst persecutions by avoiding the pursuit of earthly
riches, God has exhorted the New Testament Church to persevere amidst
persecutions by avoiding the pursuit of earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by avoiding the pursuit
of earthly riches, God exhorts us to persevere amidst persecutions through
divine service by avoiding the pursuit of earthly riches.

The Text
1
Come now, rich men, burst into weeping. Cry out for your miseries
which are approaching. 2Your wealth has rotted and your garments have
become moth eaten. 3Your gold and silver has become rusty and their
rust shall be a testimony against you, and it shall consume your flesh as a
fire. You have stored (them) up in the last days. 4Behold, the wages of the
workers who mowed your fields, (and) which you have kept back, cries
out; and the cries of the harvesters are come into the ears of the Lord of

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 the Hosts. 5You have self-indulged upon the earth and lived luxuriously.
You have fattened your hearts in a day of slaughter. 6You condemned,
you killed the just. He does not resist you.

Divine Priorities according to the Book of Proverbs. We find in Proverbs 3:1-10

that God wants to bless us spiritually, mentally, physically, and financially. He
lists these blessings in that priority. In other words, a person can go to Heaven is
our hearts are right, even though he may not be educated, healthy or prosperous.
God will bring these blessings to us in this order. When a person skips his spiritual
needs and obtains wealth corruptly, the very wealth that he has obtained will be
used to destroy him. This is the warning to the rich men who have used the labour
of the poor to gain their wealth.

Illustration. Having lived and working in African as a missionary during the larger
part of my career, I have learned that many businessmen gain their wealth in
Africa by withholding payment from workers. This tactic works well for many
years because bribes are used to protect the business from prosecution. A
businessman opens a business and develops customers, vendors, and employees.
He opens as many bank accounts with this company as possible and floats the
money around in the accounts until he can get loans, which he does not pay back.
He soon begins to pay his vendors and employees late while collecting funds from
customers. His goal is to sell this company without disclosing its debts. If he
cannot sell it, then he allows the company to crash and opens a new company with
the salaries he stole from his employees and the funds he withheld from the
vendors who provided him services. He uses some of these funds to open a new
and bigger business and some of these funds to pay brides to any civil authorities
who pose a legal threat. This cycle continues for years until a man becomes very
wealthy. He has gained many corrupt friends in high places with bribe money. In
his arrogance, he promotes himself with great monuments and projects for others
to remember him after his death. According to James 5:1-6, this same behavior
was a problem among the Jewish community.

5:1 “Come now, rich men” (Ἄγε νῦν οἱ πλούσιοι). Bishop James is saying,
“Come on now and listen to what I have to say to you. He is about issue divine
judgment upon the rich who have trusted in their unrighteous mammon and
condemned the righteous.

5:1 “burst into weeping. Cry out for your miseries which are approaching”
(κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις). The
phrase “weep and howl” shows an intensive structure in the Greek text, which
literally reads, “weep while howling.” These rich men need to repent of their
wrong doings since terrible things lie ahead for them if they do not repent. The
weeping and howling in pain describes the cries of those who are suffering in the
fires of eternal hell.

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5:1 Comments. James opens his epistle by encouraging the saints to rejoice
amidst their hardships. In direct contrast, he now warns the rich to weep because of
the hardship they are about to encounter.

In a corrupt culture, the poor remain poor and destitute, while the rich get richer.
Corrupt keeps wealth at the top of the economic ladder, with little to trickle down
to the people. Therefore, the wealthy people become associated with this system of
corruption. In this manner, James stereotypes them in James 5:1.

The Scriptures warn rich people who put their trust in riches: Luke 18:24, “And
when Jesus saw that he was very sorrowful, he said, How hardly shall they that
have riches enter into the kingdom of God!” 1 Corinthians 1:26, “For ye see your
calling, brethren, how that not many wise men after the flesh, not many mighty,
not many noble, are called:” 1 Timothy 6:9, “But they that will be rich fall into
temptation and a snare, and into many foolish and hurtful lusts, which drown men
in destruction and perdition.” 1 Timothy 6:17-19, “Charge them that are rich in
this world, that they be not highminded, nor trust in uncertain riches, but in the
living God, who giveth us richly all things to enjoy; That they do good, that they
be rich in good works, ready to distribute, willing to communicate; Laying up in
store for themselves a good foundation against the time to come, that they may lay
hold on eternal life.”

5:2 “Your wealth has rotted and your garments have become moth eaten” (ὁ
πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν). The rich man
loves to gather riches and to walk in expensive clothing. His clothing declares to
everyone that he is rich and powerful. Yet, one day, these riches will be thrown out
in the garbage bin, and these garments will be worn out or eaten by the moths.

5:3 “Your gold and silver has become rusty and their rust shall be a
testimony against you” (ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται καὶ ὁ ἰὸς αὐτῶν
εἰς μαρτύριον ὑμῖν). In Uganda recently, the President’s office has organized a
probe to investigate corruption within various governmental departments. A team
led by a federal judge has investigated both the Uganda Revenue Authority, which
collects taxes, and the Electoral Commission, which organizes elections. In this
investigation, employees are told to declare their wealth. If their wealth exceeds
their salaries by an excessive amount, then corruption is suspected. These
employees had to declare items that the judge considered as valuable, such as land,
homes and bank accounts. Many of these corrupt employees were found to own
very rich homes that exceeded their ability to purchase and maintain based upon
their salaries. In the same way, God will judge corruption on the great Day of
Judgment. The more wealth these wicked people have gathered by sinful acts, the
greater their judgment.

5:3 “and it shall consume your flesh as a fire” (ἔσται καὶ φάγεται τὰς σάρκας
ὑμῶν ὡς πῦρ). We know that the word “fire” is used figuratively in the context of

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Proverbs 6:20-35 to represent the whorish woman. However, the whorish woman
is also figurative of a man’s love for the things of this world, we see in James 4:4,
“Ye adulterers and adulteresses, know ye not that the friendship of the world is
enmity with God? whosoever therefore will be a friend of the world is the enemy
of God.” We can see an illustration of Proverbs 6:27, “Can a man take fire in his
bosom, and his clothes not be burned?” In other words, the more wealth that they
have gained in an ungodly manner, the greater the fire that they will be subjected
to in hell.

5:3 “You have stored (them) up in the last days” (ἐθησαυρίσατε ἐν ἐσχάταις
ἡμέραις). The phrase “the last days” is used five times in the New Testament (Acts
2:17, 2 Tim 3:1, Heb 1:2, Jas 5:3, 2 Pet 3:3). This period begins on the Day of
Pentecost when the Holy Spirit is poured forth upon the Church. Others say the
Last Days began with the First Coming of Christ, describing it as the Messianic
Age confirmed by the resurrection and ascention of Christ Jesus, understood in the
phrases “the time is fulfilled” (Mark 1:15), “the fullness of time” (Gal 4:4), and
“but was manifest in these last times” (1 Pet 1:20). This is the age of God’s
fulfillment of His promise of hope and eternal rest for His people. The Last Days is
reflected in the phrases “these last times/this last time” (1 Tim 4:11 Pet 1:20, 1
John 2:18, Jude 1:18) and “the end(s) of the world” (1 Cor 10:11, Heb 9:26). The
apostle Peter explains that with the Lord one day is as a thousand years and a
thousand years as one day (2 Pet 3:8). Thus, the word “days” used in this verse can
refer to several thousand-year periods. Since the days of the early apostles until the
Second Coming of Christ, a period of two thousand years will has elapsed.

We must ask the question of why this phrase describes the two-thousand year
dispensation of the New Testament Church. Perhaps the answer is that this is the
last age of man’s mortality in God’s plan of redemption. In other words, as the
sound of the last trumpet call from Heaven, as our Lord and Saviour Jesus Christ
descends from the clouds, and the saints of God are raptured to be with Him
forever, the Church partakes of immortality. We are no longer bound by time; it no
longer limits our lives. Thus, the phrase “last days” probably refers to the last
dispensation in which time and mortality bind God’s servants.

5:2-3 Comments: The Corruption of the Rich Man. These rich men have laid up
earthly treasurers. Jesus makes a similar statement in the Sermon on the Mount,
saying, “Lay not up for yourselves treasures upon earth, where moth and rust doth
corrupt, and where thieves break through and steal:” (Matt 6:19).

5:4 “Behold, the wages of the workers who mowed your fields” (ἰδοὺ ὁ μισθὸς
τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶ). Moses addresses this issue in
Deuteronomy 24:14-15, “Thou shalt not oppress an hired servant that is poor and
needy, whether he be of thy brethren, or of thy strangers that are in thy land within
thy gates: At his day thou shalt give him his hire, neither shall the sun go down

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upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto
the LORD, and it be sin unto thee.”

5:4 “(and) which you have kept back” (ὁ ἀπεστερημένος ἀφʼ ὑμῶν). Christians
in developed nations may read this statement as an event that does not happen very
often, as I used to read it. When I began to live in an underdeveloped nation, I saw
this as a common event in a land where corruption held a stronghold. This type of
situation can occur because widespread corruption makes it difficult for justice to
rule. A few rich people get rich, while most people are defrauded and the nation
gets poorer.

5:4 “cries out; and the cries of the harvesters are come into the ears of the
Lord of the Hosts” (κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου
Σαβαὼθ εἰσεληλύθασιν). The phrase “the Lord of sabaoth” means, “the Lord of
Hosts.” The Greek word Σαβαὼθ (Sabaoth) is a transcription of the Hebrew word
‫( צְ בָ אֹ֖ ות‬armies) (Strong), which is derived from the Hebrew verb ‫צָ בָ א‬, which means,
“to mass (an army or servants)” (Strong). The phrase “Lord of sabaoth” is
equivalent to “Lord of Hosts,” which is frequently found in the Old Testament.

Why did James use this divine name in James 5:4? Just like God delivered those
who cried to God in the Old Testament from many rich and warring nations, and as
He delivered their cities from the approaching armies, so God will deliver us from
the oppression of the enemy, because he is their Lord also, even of the Host of men
and armies. The name Lord of Hosts describes God’s divine character of
vengeance and judgment upon the sinner.

In corrupt societies, the rich no longer fear civil authorities, since they can be
bribed to turn their heads to wrongdoing. However, this report of corruption has
ascended to the highest authority, to the Lord of Hosts, the God of war and
judgment. Perhaps the cries or prayers of some of the people of Sodom and
Gomorrah reached heaven because they were sincere; they were genuine from a
people in desperate need, as we read in Genesis 18:21, “I will go down now, and
see whether they have done altogether according to the cry of it, which is come
unto me; and if not, I will know.” We see this type of cry also taking place when
Pharaoh king oppressed the children of Israel in Exodus 2:23, “And it came to pass
in process of time, that the king of Egypt died: and the children of Israel sighed by
reason of the bondage, and they cried, and their cry came up unto God by reason of
the bondage.” The Lord responded to these cries in Exodus 3:7, “And the LORD
said, I have surely seen the affliction of my people which are in Egypt, and have
heard their cry by reason of their taskmasters; for I know their sorrows.”

5:5 “You have self-indulged upon the earth and lived luxuriously”
(ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε). The religious and civil leaders that
were persecuting the Church were among the rich that James mentions in 5:1,
indulging themselves in their corrupt wealth. The conversion of so many Jews in

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Jerusalem to faith in Christ was now threatening the rich man’s infrastructure of
corruption.

5:5 “You have fattened your hearts in a day of slaughter” (ἐθρέψατε τὰς
καρδίας ὑμῶν ἐν ἡμέρᾳ σφαγῆς). Just like taking a calf and fattening him for the
slaughter by giving him all he can eat, so these rich men have indulged themselves
in pleasures and lusts in preparation for the Day of Judgment before the throne of
God. The day of slaughter also echoes the coming wrath of the Lord of Hosts as
His holy angels inflict punishment upon mankind during the battles that take
placed in Great Tribulation Period as well as divine judgment and eternal
damnation at the Great White Throne Judgment.

5:6 “You condemned, you killed the just. He does not resist you”
(κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον· οὐκ ἀντιτάσσεται ὑμῖν). These rich men
had both condemned in their courts of law and inflicted judgment upon the
righteous. James, the bishop of the church in Jerusalem, had witnessed the
Sanhedrin threatening the apostles. He had seen King Herod kill James the brother
of John. He was there in Jerusalem when Stephen was stoned, and Saul of Tarsus
persecuted these early believers unto Damascus. These martyrs did not resist these
persecutors of the Christian faith. Jesus had taught His disciples to not resist them,
saying, “That ye resist not evil: but whosoever shall smite thee on thy right cheek,
turn to him the other also.” (Matt5:39)

Because the rich have brought judgment upon the upright and because they have
unfairly executed this judgment upon them, James uses his authority in 5:1-5 as a
servant of God to bring divine judgment upon them.

During the first three centuries of Church history, the rich first brought judgment
against Christians, then killed them during the persecutions under the Roman
Emperor Nero. The early Church fathers record how these early believed did not
resist this judgment and torture inflected upon them, even unto death.

Perseverance: The Hope of His Coming and Prayer

(James 5:7-18)

Bishop James leads us to the final step of our journey of perseverance by exhorting
on patience (Jas 5:7-12) and prayer (Jas 5:13-18), which virtues support the theme
of the perseverance of the saints; for it is only through patience and prayer that we
will persevere and overcome the trials of life. Each of these trials listed above must
be patiently endured if we are to overcome them. Because our faith is an important
element of our faith and prayer, the author of Hebrews writes, “That ye be not
slothful, but followers of them who through faith and patience inherit the
promises.” (Heb 6:12) In order to illustrate the two virtues of patience and pray,
James draws upon two of the greatest examples of patience and prayer from the
Old Testament. Job serves as a person who demonstrated the greatest example of

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patience in the midst of trials, and Elijah’s prayers demonstrates the greatest
example of prayer during a three and a half year trial of drought.

It is through patience and prayer that we find the strength to endure trials while
counting it all joy. This is the way that a believer is able to endure trials; for
without patience or prayer, a person will faint and give up his faith in God in the
midst of trials, which was the temptation that Job faced. Thus, we find this same
theme of patience (Jas 1:2-4) and prayer (Jas 1:5-8) in the opening verses of this
epistle.

Central Ideas - Here are proposed statements expressing the central ideas of James
5:7-18 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, perseverance through patience and
prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through patience expectation of the Second
Coming and through prayer.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through patience expectation of
the Second Coming and through prayer, God has exhorted the New Testament
Church to persevere amidst persecutions through patience expectation of the
Second Coming and through prayer.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through patience expectation of the Second
Coming and through prayer, God exhorts us to persevere amidst persecutions
through patience expectation of the Second Coming and through prayer.

Here is a proposed outline:

a) The Path of Patience and Hope 5:7-12

b) The Path of Patience and Prayer 5:13-18

The Path of Patience and Hope

(James 5:7-12)

In James 5:7-12 Bishop James exhorts his readers to walk along the path of
patience in light of their hope of eternal life and the Second Coming of Jesus
Christ. He gives them the example of the farmer patiently waiting for his crops to
mature at harvest time (Jas 5:7-9). He reaches into the Holy Scriptures with a
second example of patience and hope seen in the life of the patriarch Job (Jas 5:10-
12).

229
Central Ideas - Here are proposed statements expressing the central ideas of James
5:7-12 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, perseverance through patience and
prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through patience expectation of the Second
Coming.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through patience expectation of
the Second Coming, God has exhorted the New Testament Church to
persevere amidst persecutions through patience expectation of the Second
Coming.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through patience expectation of the Second
Coming, God exhorts us to persevere amidst persecutions through patience
expectation of the Second Coming.

Here is a proposed outline:

(1) The Farmer as an Example of Patience 5:7-9

(2) Job as an Example of Patience 5:10-12

The Farmer as an Example of Patience

(James 5:7-9)

In James 5:7-9 Bishop James gives his people the example of the farmer as a man
of patience (Jas 5:7). His readers are to make the same decision as the farmer to
patiently wait for their eternal rewards (Jas 5:8) without grumbling and
complaining, which is evidence of impatience and unbelief (Jas 5:9). He has told
them earlier that “if any man offend not in word, the same is a perfect man, and
able also to bridle the whole body.” (Jas 3:2)

The Text
7
Therefore, have patience, brethren, until the coming of the Lord.
Behold the farmer waits for the precious fruit of the earth, having
patience over it until he receives (the) early rain and (the) latter rain. 8Be
patient, establish your hearts because for the coming of the Lord draws
near. 9Stop groaning, brethren, against one another lest you be judged.
Behold, the judge stands before the doors.

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5:7 “Therefore, have patience, brethren, until the coming of the Lord”
(Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου). What do you say
to the innocent who have been defrauded by evil men? As an overseer of God’s
children, Bishop James exhorts them to have patience based upon the blessed hope
of the Second Coming of Jesus Christ and their eternal life in heaven. After
assuring these believers that the rich are about to be judged by God (Jas5:1-6),
James asks them to be patient amidst their persecutions. The coming of the Lord is
a time of divine retribution against injustice. This event will usher in God’s
judgment upon the world and the deliverance of His children. Therefore, a
Christian must focus his hope (the anchor of his soul) on the Second Coming of
Jesus to deliver him out of this wicked world.

Illustration. When we work a long, hard day, our hope is to see the end of the
workday, especially, payday, when we will receive our reward, as we read in Job
7:2, “As a servant earnestly desireth the shadow, and as an hireling looketh for the
reward of his work:”

5:7 “Behold the farmer waits for the precious fruit of the earth” (ἰδοὺ ὁ
γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς). These believers lived in an
agricultural society, and they practiced patience every day with their planting and
harvesting of crops. The farmer waits while laboring, not with slothfulness, but
with hard work. He prepares the ground, he sows, he waters and he sweats to care
for plants until harvest. We, too, are God's husbandmen. The fruit is precious in
the sense that it sustains his livelihood. Without it, the farmer will become
destitute and poor. Solomon makes a similar statement, saying, “The slothful man
roasteth not that which he took in hunting: but the substance of a diligent man is
precious.” (Prov 12:27) Thus, Bishop James exhorts these believers to exercise the
same patience that they have for their crops in their Christian faith amidst
persecutions. This patience must now be focused, not upon the harvest of their
crops, but upon their blessed hope of the coming of Jesus Christ.

5:7 “having patience over it” (μακροθυμῶν ἐπʼ αὐτῷ). Many people start out in
the Christian life like the multitudes who followed Jesus. However, few people
dedicated themselves as His true disciples. In this sense, many are called, few are
chosen. Many people start out and say I will, but they do not do God’s Word (Matt
21:28-31).

5:7 “until he receives (the) early rain and (the) latter rain” (ἕως λάβῃ πρόϊμον
καὶ ὄψιμον). Within the context of this passage of Scripture, the early and latter
rains symbolize the First and Second Coming of Jesus Christ; for it says in this
verse “Be patient therefore, brethren, unto the coming of the Lord,: and in the next
verse it says, “Be ye also patient; stablish your hearts: for the coming of the Lord
draweth nigh.” (5:8) Kenneth Hagin and many Pentecostal and Charismatic
ministers of the Gospel say that before Jesus returns again, we will wait like
farmers do for the latter rain. The first or early rain was the outpouring of the Holy

231
Ghost in the early Church. The latter rain means another Holy Ghost out pouring
like Acts is coming before Jesus’ return. 175

Note references to the early and latter rains in the Old Testament: Job 29:21-23,
“Unto me men gave ear, and waited, and kept silence at my counsel. After my
words they spake not again; and my speech dropped upon them. And they waited
for me as for the rain; and they opened their mouth wide as for the latter rain.”
Hosea 6:3, “Then shall we know, if we follow on to know the LORD: his going
forth is prepared as the morning; and he shall come unto us as the rain, as the latter
and former rain unto the earth.” Zechariah 10:1, “Ask ye of the LORD rain in the
time of the latter rain; so the LORD shall make bright clouds, and give them
showers of rain, to every one grass in the field.”

5:7 Comments. In James 5:7, James uses an illustration from nature to exhort
these believers to be patient. We find a similar illustration by the apostle Paul of
the farmer and his harvest in 2 Timothy 2:6-7, “The husbandman that laboureth
must be first partaker of the fruits. Consider what I say; and the Lord give thee
understanding in all things.” While James places emphasis upon the farmer’s
patience, Paul places emphasis upon the certainty of the reward of farmer’s
labours.

Note how the prophet Hosea places an emphasis upon how our sowing determines
the type of harvest received in Hosea 10:12, “Sow to yourselves in righteousness,
reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he
come and rain righteousness upon you.”

5:8 “Be patient, establish your hearts because for the coming of the Lord
draws near” (μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ
παρουσία τοῦ κυρίου ἤγγικεν). Our patience reflects the mental realm of our
makeup, where our will and emotions reside. In our mind, we decide to wait.
However, our minds must have a basis for such decisions to not grow impatient
and react. This basis is in our heart, the inner man. When we are fully convinced in
our faith that Jesus is coming back to make restitution, we can be patient.
Abraham’s faith was established as described in Romans 4:20-21, “He staggered
not at the promise of God through unbelief; but was strong in faith, giving glory to
God; And being fully persuaded that, what he had promised, he was able also to
perform.” Abraham was fully convinced that God would give him a son through
Sarah his wife. James asks these believers to become assured in something that
they could not see, the reality that Jesus is coming back to deliver them and judge
wickedness. The apostle Paul makes a similar statement in 1 Thessalonians 3:13,

175
Kenneth Hagin, The Triumphant Church (Tulsa, Oklahoma: Faith Library Publications, c1993,
1994), 224-5; Kenneth Hagin, The Coming Restoration (Tulsa, Oklahoma: Faith Library Publications,
c1985, 1989), 224-5.

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“To the end he may stablish your hearts unblameable in holiness before God, even
our Father, at the coming of our Lord Jesus Christ with all his saints.”

5:9 “Stop groaning, brethren, against one another lest you be judged” (μὴ
στενάζετε, ἀδελφοί, κατʼ ἀλλήλων, ἵνα μὴ κριθῆτε). Hardships create impatience
creates stress; and stress is manifested through grumbling as a person takes his
eyes off of the Lord and worries about his circumstances. Impatience and stress are
expressed by a grudging attitude toward others. This behaviour of grumbling and
holding grudges against people happens when a person walking in earthly wisdom
blames others for his or her circumstances. Note that James has mentioned this sin
of speaking ill of others in James 4:11, “Speak not evil one of another, brethren.
He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the
law, and judgeth the law: but if thou judge the law, thou art not a doer of the law,
but a judge.”

5:9 “Behold, the judge stands before the doors” (ἰδοὺ ὁ κριτὴς πρὸ τῶν θυρῶν
ἕστηκεν). The patience of the saints in their blessed hope of coming of Jesus Christ
must be coupled with the fear of God in their hearts. Our patience is not only based
upon our blessed hope, it is also based upon eternal judgment, for we must all
stand before the judgment seat of Christ Jesus. The Lord judges His people on
earthunder the new covenant through chastisement (1 Cor 11:28-32, Heb 12:4-11).
In the midst of their trials in the wilderness, the children of Israel grumbled and
judged each other; and God was quick to judge His people in this matter, as Paul
says in 1 Corinthians 10:10, “Neither murmur ye, as some of them also murmured,
and were destroyed of the destroyer.” The fact that the Judge stands “before the
door” means that the Lord is watching our lives and He is quick to judge and
chastise those saints who stray away into sin. This phrase also tells us that our lives
are short and divine judgment as well as rewards are coming soon for everyone.

Job as an Example of Patience

(James 5:10-12)

In James 5:10-12 Bishop James gives clear examples of patience during

wrongdoing by referring to the suffering servants of the Old Testament. God gives
us the greatest example from Scriptures of someone who suffered the deepest
losses for something that was not their fault. The example of Job tells us how he
overcame through patience. The Lord greatly rewarded Job for his patience.
Finally, the believer’s patience and hope in the midst of trials is maintained by
controlling his tongue when tempted to make oaths to God that cannot be kept (Jas
5:12). He has told them earlier that “if any man offend not in word, the same is a
perfect man, and able also to bridle the whole body.” (Jas 3:2)

The Text

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 10
Take, brethren, as an example of the suffering and patience, the
prophets who spoke in the name of the Lord. 11Behold we consider
blessed are those who endure. You have heard (of) the patience of Job
and have seen the end of the Lord; for the Lord is compassionate and of
tender mercy. 12But above all, my brethren, swear not, neither by heaven,
nor by earth, nor by any other oath; but let your yes be yes and your no
be no, lest you fall under judgment.

5:10 “Take, brethren, as an example of the suffering and patience, the

prophets who spoke in the name of the Lord” (ὑπόδειγμα λάβετε, ἀδελφοί, τῆς
κακοπαθείας καὶ τῆς μακροθυμίας τοὺς προφήτας οἳ ἐλάλησαν ἐν τῷ ὀνόματι
κυρίου). The epistle of James opens with an emphasis upon trials and patience. In
its closing verses, James clearly emphasizes the same need of patience during
times of affliction. After giving an example from nature of the patience of the
farmer in 5:7, he now gives an example from the Scriptures using the lives of the
prophets. Although the office of the New Testament prophet was active at this time
in the early Church, the context of this passage suggests that James is referring to
the Old Testament prophets, namely Job and Elijah.

These Old Testament examples (ὑπόδειγμα) given by James demonstrate Paul’s

explanation that these stories serve as our examples to learn about the ways of the
Lord, as he says in Romans 15:4, “For whatsoever things were written aforetime
were written for our learning, that we through patience and comfort of the
scriptures might have hope.” 1 Corinthians 10:11, “Now all these things happened
unto them for ensamples: and they are written for our admonition, upon whom the
ends of the world are come.”

5:11 “Behold we consider blessed are those who endure” (ἰδοὺ μακαρίζομεν
τοὺς ὑπομείναντας). The Greek word μακαρίζω “to call or consider someone
especially favored” (BAGD) is used twice in the New Testament (Luke 1:48, Jas
5:11). Douglas Moo explains that the English word “happy” refers to “the state of
our emotions,” but the Greek word “blessed” means “the objective state of one’s
relationship with God.” 176

5:11 “You have heard (of) the patience of Job” (τὴν ὑπομονὴν Ἰὼβ ἠκούσατε).
James could have said, “You have read about the patience of Job,” in 5:11. Keep in
mind that James is writing to Jewish converts who were dispersed across the
Roman Empire, and still assembling in synagogues; for James uses this word
συναγωγή in James 2:2, “if there come unto your assembly.” In this assembly, the
chief speaker would read the Scriptures as we see Jesus doing in Luke 4:16, “And
he came to Nazareth, where he had been brought up: and, as his custom was, he

176
Douglas J. Moo, The Letter of James, second edition, in The Pillar New Testament
Commentary, ed. D. A. Carson (Grand Rapids, Michigan: William B. Eerdmans Publishing Company,
2001), 227, Logos.

234
went into the synagogue on the sabbath day, and stood up for to read.” Naturally,
the others in the assembly become “hearers.” Thus, we can imagine James
describing a speaker reading from the book of Job and those seated are “hearing”
the story in 5:11, followed by comments about the text. This is why James uses the
phrase “hearers of the word” in 1:19-25.

We have testimony from Eusebius (A.D. 260-340), the early Church historian, that
such public reading of the Scriptures was standard practice in the early Church.

“These things are recorded in regard to James, who is said to be the author of
the first of the so-called catholic epistles. But it is to be observed that it is
disputed; at least, not many of the ancients have mentioned it, as is the case
likewise with the epistle that bears the name of Jude, which is also one of the
seven so-called catholic epistles. Nevertheless we know that these also, with
the rest, have been read publicly in very many churches.” (Ecclesiastical
History 2.23.25) (NPNF 2.1)

With the life of Job, James gives his readers the greatest example in the Scriptures
of how a man overcame a trial through patience. No other person endured such
hardships in the Old Testament. This is the only reference in the New Testament to
the individual named Job. His words testify of his patience. For example, he says,
“shall we receive good at the hand of God, and shall we not receive evil?” (Job
2:10) He also says, “Though he slay me, yet will I trust in him” (Job 13:15). Job
never turned away from the Lord.

5:11 “and have seen the end of the Lord” (καὶ τὸ τέλος κυρίου εἴδετε). The
Greek word τέλος can refer to the conclusion of a matter or it can refer to its
purpose. The “end of the Lord” has been interpreted various ways. Whiles some
modern English translations emphasize as the purpose of Job’s trial (NASB, NJB,
NRSV), the other popular view is to understand this phrase to refer to the
conclusion of Job’s sufferings and restoration by the Lord.

We look for the mercy and compassion of the Lord in the book of Job. This story
opens with the Lord granting Satan the opportunity to test Job’s faith by destroying
everything he owned, as well as his children. We are touched by the sufferings of
Job in the main body of this book. When the Lord answers Job, He does so with
tough questions that brings this patriarch to his knees. The Lord judges Job’s three
friends for the way they have spoken to Job. Therefore, the Lord’s mercy and
compassion are primarily revealed at the end of the book of Job. They do not seem
to be addressed at the beginning or in the middle of this lengthy story. Thus, James
accurately uses the phrase “the end of the Lord.” In this reference, the emphasis is
made upon the outcome of Job’s deliverance, and not to the destruction and
sickness during his trial caused by Satan. Thus, Job 42:12 says, “So the LORD
blessed the latter end of Job more than his beginning . . .” In the end, Job’s wealth
is restored two-fold and he is blessed with more children.

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5:11 “for the Lord is compassionate and of tender mercy” (ὅτι πολύσπλαγχνός
ἐστιν ὁ κύριος καὶ οἰκτίρμων). The Greek words πολύσπλαγχνος and οἰκτίρμων
used by James are not found in the book of Job in the LXX. However, Peter
Davids suggests that James was quoting from Psalms 103:8, “The LORD is
merciful and gracious, slow to anger, and plenteous in mercy.” Psalms 111:4, “He
hath made his wonderful works to be remembered: the LORD is gracious and full
of compassion.” 177 Others include as a possibility Exodus 34:6, “And the LORD
passed by before him, and proclaimed, The LORD, The LORD God, merciful and
gracious, longsuffering, and abundant in goodness and truth,” These Old
Testament verses use the word “ἐλεήμων καὶ οἰκτίρμων.”

5:11 Comments. This illustration of patience used by James refers back to the
opening verse of this epistle, saying, “My brethren, count it all joy when ye fall
into divers temptations. Knowing this, that the trying of your faith worketh
patience” (1:2-3). In these opening verses, James exhorts believers to develop
patience in the midst of their personal trials.

In James 5:11 the author gives illustrates the patience of a man who endured the
greatest temptation that any man has had to endure, outside of the Lord Jesus
Christ. Thus, this illustration enlarges our understanding of what it means to
rejoice and to be happy in the midst of afflictions (Jas 1:2-3). James is not asking
us be happy about the situation. Rather, God considers a Christian in the midst of
trials to be joyful when they patiently endure the storm, while they allow the peace
of God to calm their inner souls. The manifestation of an inner peace in the midst
of a storm is called “endurance” in this epistle. The theme of the book of James is
not that you have to be happy during your trials of affliction, although there may
be times to do so. The phrase “counting it all joy” means that we allow the peace
of God that passes all understanding to guard our hearts from overwhelming
sorrow and despair (Phil 4:7). God wants to bring us into a place of resting in Him,
where we keep our peace while the storms rage. Thus, James is not referring to the
outward joy that the world expresses during afflictions when it says, “Let us eat,
drink and be merry, for tomorrow we die!” (Isa 22:13) Instead, is it an inner peace
and strength that abides within our hearts that God is leading us into.

Take Job as an example. He was not eating and drinking and happy about his
situation. However, he did have a deep inner peace with his Maker that kept him
looking for Him for answers in the midst of his disappointment. In the end, God
revealed Himself to Job as the mighty Creator who is able to heal and to deliver.
This was the patience and endurance of Job. This is where God wants to bring us
according to the opening statements in this epistle (Jas 1:3-4), into the patience of
Job. Does not the Holy Scriptures tell us that Job was “perfect” because he had

177
Peter H. Davids, James, in Understanding the Bible Commentary Series, eds. W. Ward Gasque,
Robert L. Hubbard, Jr., and Robert K. Johnston (Grand Rapids, Michigan: Baker Books, 1989), 121.

236
endured (Job 1:1)? God wants us to be perfect as well in the sense that we walk in
mature faith.

Application. The result of hard times, if one endures them without backing out of
faith in God, is to see God's reward, which is illustrated in Job 42. God restored to
Job his riches two-fold and gave him more children.

5:12 “But above all, my brethren, swear not, neither by heaven, nor by earth,
nor by any other oath; but let your yes be yes and your no be no” (Πρὸ πάντων
δέ, ἀδελφοί μου, μὴ ὀμνύετε μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ
ὅρκον· ἤτω δὲ ὑμῶν τὸ Ναὶ ναὶ καὶ τὸ Οὒ οὔ). After exhorting these saints to be
patience by placing their hope in the coming of Jesus Christ and reminding them of
eternal judgment, giving them the example of the Old Testament prophets and of
Job, James gives them perhaps the most important instruction to enable them to
persevere against persecutions. They must manage their tongue.

James has addressed the need to manage the tongue throughout this epistle (Jas
1:26; 3:1-18; 4:11-16). During the midst of trials, people often make vows to God
for deliverance, which they later do not fulfill. James 5:12 is warning us against
such vows, and tells us to guard our tongues during these times of hardships. We
must be true to our words and to our promises to others.

5:12 “lest you fall under judgment” (ἵνα μὴ ὑπὸ κρίσιν πέσητε). James 5:12
reveals that a Christian can fall into κρίσις (judgment) by walking in sin. The
apostle Paul explains that the Lord judges (κρίνω) the saints through chastisement
(1 Cor 11:32). During his exhortation to endure hardship, the author of Hebrews
explains that divine chastisement is a part of Christian growth (Heb 12:7-12).

The Path of Patience and Prayer

(James 5:13-18)

In James 5:13-18 Bishop James exhorts his readers to walk along the path of
patience by learning how to pray effectively. We can either choose to rejoice, or
we can sorrow in the midst of trials (Jas 1:2). We are taught in James 5:13 to sing
psalms and worship the Lord in an act of faith. This effort to worship God will lift
us out of our sorrows. As we learn to practice this action of faith, it becomes easier
for us to maintain our joy during these trials. However, if we do not learn to walk
in joy, then we will be overcome by sorrow. This sustained sorrow can lead to
discouragement and even sickness (Jas 5:14). But thanks be unto God for His
endless grace. He has made a way for us to be healed. If we will call the elders of
the church to pray for us (Jas 5:15) and acknowledge our sins (Jas 5:16), then God
will forgive us and heal our bodies. This is because sin has been the root cause of
the sickness in the first place. James 5:17-18 gives us the example of the
effectiveness of prayer despite our human frailty in the life of the prophet Elijah.

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Central Ideas - Here are proposed statements expressing the central ideas of James
5:13-18 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, perseverance through patience and
prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through effective prayer and thanksgiving.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through effective prayer and
thanksgiving, God has exhorted the New Testament Church to persevere
amidst persecutions through effective prayer and thanksgiving.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through effective prayer and thanksgiving, God
exhorts us to persevere amidst persecutions through effective prayer and
thanksgiving.

Here is a proposed outline:

(1) Different Ways to Pray 5:13-16

(2) Elijah as an Example of Prayer 5:17-18

Different Ways to Pray

(James 5:13-16)

In James 5:13-16 Bishop James exhorts the Jews of the Diaspora to pray for one
another and to give thanks to God.

The Text
13
Is any among you bearing hardship? Let him pray. Is any cheerful?
Let him sing praise. 14Is any sick among you? Let him summons the
elders of the church; and let them pray over him, anointing him with oil
in the name of the Lord. 15And the prayer of faith will save the sick and
the Lord will raise him up and if he have committed sins, he shall be
forgiven. 16Therefore, confess (your) sins to one another and pray in
behalf of one another in order that you may be healed. An effective
prayer of a righteous man is very much powerful.

5:13 “Is any among you bearing hardship? Let him pray” (Κακοπαθεῖ τις ἐν
ὑμῖν, προσευχέσθω). Afflictions are difference from sickness, which James
mentions in the next verse (Jas 5:14). Afflictions to come upon God’s children
because we are in a spiritual war against the kingdom of darkness. The same Greek
word κακοπαθέω is used in 5:10 to describe the afflictions endured by the prophets

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of old. Also, the apostlePaul was afflicted for the Gospel’s sake, saying, “Wherein
I suffer trouble, as an evil doer, even unto bonds; but the word of God is not
bound.” (2 Tim 2:9) Paul tells Timothy to endure such afflictions saying, “But
watch thou in all things, endure afflictions, do the work of an evangelist, make full
proof of thy ministry.” (2 Tim 4:5) Part of our enduring during afflictions is to ask
God’s guidance during this time so that we can overcome such persecution from
others.

In addition, afflictions come upon believers as the first phase of divine

chastisement, as we read in 1 Corinthians 11:29-32, “For he that eateth and
drinketh unworthily, eateth and drinketh damnation to himself, not discerning the
Lord's body. For this cause many are weak and sickly among you, and many sleep.
For if we would judge ourselves, we should not be judged. But when we are
judged, we are chastened of the Lord, that we should not be condemned with the
world.” We can repent and pray and find restoration with the Lord.

We are to pray to the Lord whether things are good or bad. Many Christians tend
to pray only when things go bad for them. In the midst of affliction, we should ask
God for wisdom so that we can close those doors where we gave place to the devil
with misconduct. For his reason, James exhorts these believers to not give place to
the devil amidst afflictions. If we have not opened the door for this affliction, we
should as for wisdom to endure it with patience.

5:13 “Is any cheerful? Let him sing praise” (εὐθυμεῖ τις, ψαλλέτω). Joy is not
reserved for the good times and comfortable circumstances, for the Scriptures
suggest that we can be merry in difficult times as well. James opens this epistle
saying, “My brethren, count it all joy when ye fall into divers temptations;” (Jas
1:2). In the midst of the storm as sea, the apostle Paul stood up and declared, “And
now I exhort you to be of good cheer: for there shall be no loss of any man's life
among you, but of the ship.” (Acts 27:22) He then said, “Wherefore, sirs, be of
good cheer: for I believe God, that it shall be even as it was told me.” (Acts 27:25)
Paul and Silas prayed and sang psalms in prison (Acts 16:25). Paul instructs the
Corinthians to sing in the spirit as well as in the understanding (1 Cor 14:15).

Paul mentions weapons of our spiritual warfare in 2 Corinthians 10:4, “(For the
weapons of our warfare are not carnal, but mighty through God to the pulling
down of strong holds).” Praise is a weapon in spiritual warfare, as we read in
Psalm 8:2, Out of the mouth of babes and sucklings hast thou ordained strength
because of thine enemies, that thou mightest still the enemy and the avenger.”
Such a call to praise leaves no room for worldly music of any type, only God
inspired music. Thus, Paul says in Ephesians 5:19, “Speaking to yourselves in
psalms and hymns and spiritual songs, singing and making melody in your heart to
the Lord;” Colossians 3:16, “Let the word of Christ dwell in you richly in all
wisdom; teaching and admonishing one another in psalms and hymns and spiritual
songs, singing with grace in your hearts to the Lord.” The book of Psalms is an

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excellent place to find comfort and to lift up our hearts in praise to God amidst
afflictions. Solomon said, “All the days of the afflicted are evil: but he that is of a
merry heart hath a continual feast.” (Prov 15:15)

5:14 “Is any sick among you? Let him summons the elders of the church”
(ἀσθενεῖ τις ἐν ὑμῖν, προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας). This
question is for any believer that is sick. It simply means that it is God's will for
every believer to be healed. The word “any” includes everyone. God will heal any
believer of any disease if they will simply be obedient to God's Word.

The local church is a place of refuge from the storms of life, a haven of rest and
protection from the world and the assault of the enemy. The calling of an elder is
an act of faith by the church member in obedience to God’s Word. This act of faith
is similar to the multitudes when they came to Jesus to be healed (Matt 15:30). A
believer must be an active member of a local congregation in order to call for the
elders of the church. No believer is able to survive alone outside a local church.

An elder must keep must order his life above the common laity in order to be able
to pray the prayer of faith, as we see in 1 Timothy 3:1-13, Titus 1:5-9. They must
have a godly lifestyle in order to walk in faith and pray for the congregation.

5:14 “and let them pray over him, anointing him with oil in the name of the
Lord” (καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες αὐτὸν ἐλαίῳ ἐν τῷ ὀνόματι
τοῦ κυρίου). Oil, seen as a symbol of the Holy Spirit throughout Scripture, is used
with prayer to demonstrate to those observing that it is the Holy Spirit as God’s
power doing the healing and not man.

5:14 Comments. When a child of God misses entering into God’s predestined
seasons or phases of his spiritual journey, it becomes more difficult for him to
overcome the circumstances in life simply because he has failed to learn how to
walk in God’s Word. Under such defeat, a believer is asked to call the elders of the
church to pray for him, as James says, “Is any sick among you? let him call for the
elders of the church; and let them pray over him, anointing him with oil in the
name of the Lord: And the prayer of faith shall save the sick, and the Lord shall
raise him up; and if he have committed sins, they shall be forgiven him.” (Jas 5:14-
15) A child of God can receive prayer and healing, but this is not God’s perfect
will for His children. He desires that each of us walk in the fullness of His Word
and in victory in every area of our lives. Since we do fall short in some areas of
our lives, God’s mercy surrounds us and is poured out upon us through fellow
believers who lift us up and carry us with them into victory.

A. B. Simpson notes that this passage was authored by James, the bishop of the
mother church in Jerusalem, a leader who had the authority to confirm the decrees
at the first Council of Jerusalem, to which the apostles and elders submitted and
accepted. In this verse, this great leader of the early Church commits the power to

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lay hands on the sick to the elders in foreign cities, to those who are in touch with
the flock, who are within reach of suffering humanity.

James 5:14 is more than just a suggestion to the Church when its members are
sick. It is a decree that establishes the healing ministry to pass from the apostles to
the Church leaders. The decree to pray for the sick that Jesus first handed down to
the apostles in Mark 6:13 and then to the seventy elders, James now passes down
to all of the elders of “the twelve tribes which are scattered abroad” (Jas 1:1).

This fact is seen in that the early apostles saw themselves as ministers of the new
covenant. They realized that they had been given the authority to reveal this new
covenant with as high authority as they held the Jewish Old Testament Scriptures.
According to 2 Corinthians 3:1-11, they were appointed ministers of this new
covenant, as Paul says in 2 Corinthians 3:6, “Who also hath made us able ministers
of the new testament; not of the letter, but of the spirit: for the letter killeth, but the
spirit giveth life.”

They gave commandment by divine authority, as Paul did in 1 Corinthians 7:17,

“But as God hath distributed to every man, as the Lord hath called every one, so let
him walk. And so ordain I in all churches.” 1 Corinthians 14:37, “If any man think
himself to be a prophet, or spiritual, let him acknowledge that the things that I
write unto you are the commandments of the Lord.” 1 Thessalonians 4:2, “For ye
know what commandments we gave you by the Lord Jesus.”

These apostolic epistles began to be read at church gatherings along with the Old
Testament Scriptures, as we see in Colossians 4:16, “And when this epistle is read
among you, cause that it be read also in the church of the Laodiceans; and that ye
likewise read the epistle from Laodicea.” 1 Thessalonians 5:27, “I charge you by
the Lord that this epistle be read unto all the holy brethren.” Thus, these writings
began to hold equal authority to the Old Testament Scriptures, as we see Peter
doing in 2 Peter 3:16, “As also in all his epistles, speaking in them of these things;
in which are some things hard to be understood, which they that are unlearned and
unstable wrest, as they do also the other scriptures, unto their own destruction.”

Therefore, as this epistle from James, the bishop of the church in Jerusalem, began
to be distributed to other churches, the elders scattered throughout the known
world began to receive this decree as a commission for them to begin praying for
the sick in their churches, believing that God would honor this decree and heal the
sick. This ordinance became a standard practice in the early Church and is still
used today in almost all Christian circles.

Finally, note that when the Scriptures mention a matter two or more times, it is
confirmed as a practice for the New Testament Church. This is because a matter is
confirmed in the mouth of two or three witnesses, as Paul brings this divine
principle from the Old Testament into the new covenant in 2 Corinthians 13:1,

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“This is the third time I am coming to you. In the mouth of two or three witnesses
shall every word be established.”

Thus, it was necessary for the New Testament Scriptures to refer to the anointing
with oil twice (Mark 6:13, Jas 5:14) in order to establish this practice as an
ordinance in the Church, just as foot washing is mentioned twice in the New
Testament (John 13:1-17, 1 Tim 5:10) and has become an ordinance in some
churches. This is also why we bless our meals before we eat, because we are
following the examples of Jesus in the Scriptures.

5:13-14 Comments. James presents a series of events in the life of the believer
that involves suffering hardships (κακοπαθέω) and sickness (ἀσθενέω). We see a
similar sequence of events in 1 Corinthians 11:30, “For this cause many are weak
and sickly among you, and many sleep.” The sequence of being weak/sick
(ἀσθενής) and ill (ἄρρωστος) because of divine chastisement is similar to this
description in James 5:13-14 of experiencing hardships and sickness.

5:15 “And the prayer of faith will save the sick and the Lord will raise him up
and if he have committed sins, he shall be forgiven” (καὶ ἡ εὐχὴ τῆς πίστεως
σώσει τὸν κάμνοντα καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς,
ἀφεθήσεται αὐτῷ). Bishop James opens his epistle by exhorting us to ask God in
faith (Jas 1:6), and he closes this epistle discussing the prayer of faith (Jas 5:15).
This motif of praying in faith is woven throughout the epistle. In James 5:13 those
who are afflicted must pray themselves, and those who are merry are to rejoice
themselves. However, sickness in the body requires prayer and greater level of
faith. Thus, it often requires the assisted faith of others. In other words, a Christian
who is sick must be willing to renounce the things in his life that opened the door
to this sickness (Jas 5:16), and he must find men of faith to stand with him to
believe God for his healing (Jas 5:15). Those who are being afflicted and facing
difficulties (Jas 5:13) can ask God for strength and wisdom, and they can take
authority over the powers of darkness that come against them. Those who are
merry (Jas 5:13) can rejoice in God’s blessings. However, victory over sickness
requires a strong level of faith to stand on God’s Word and to speak against the
circumstances and pain in one’s physical body that opposes His Word. This is
because sickness and pain war against faith in one’s heart. This type of prayer
often takes the assistance of fellow believers because a sick believer is often too
weak in faith to pray the prayer of faith. In this case, he should call the elders to
stand with him for healing. These elders must have the faith to agree with God’s
Word that we have been healed through the stripes of Jesus Christ and to renounce
sickness and disease out of one’s body.

“And the prayer of faith shall save the sick”. The prayer of faith must be based
upon faith in God’s Word, believing that it was God’s will to heal the physical
bodies of the saints. The prayer of faith is a prayer of agreement as Jesus describes
in Matthew 18:19, “Again I say unto you, That if two of you shall agree on earth

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as touching any thing that they shall ask, it shall be done for them of my Father
which is in heaven.” Therefore, the early Church stood upon the full atonement of
Jesus Christ even before many of the New Testament epistles were written in order
to receive divine healing. If we believe that fear and worry can cause sickness in
our bodies, then why is it hard to believe that faith can heal the body. This is
because faith is the opposite of fear.

The Greek word σῴζω is used one hundred and six times in the New Testament in
various contexts of meaning, such as “to heal, to save, and to make whole.” In
James 5:15, this word primarily means to heal the physical body of the saints
because the person has a physical sickness. However, this person is also restored to
fellowship with the Lord by confessing his sins, and he is established in the
fellowship of his local church through this time of prayer and confession. In this
sense, the believer is made whole in all aspects of his life.

“and if he have committed sins, they shall be forgiven him”. The Scriptures always
connect sickness with sin. In fact, the Jews believed strongly in the relationship of
sin and sickness. This is why Jesus’ disciples asked Jesus, “Master, who did sin,
this man, or his parents, that he was born blind?” (John 9:2) Thus, this statement
was easily accepted and understood by his Jewish readers.

A skeptical person may reason that if sin has caused this sickness, and if God’s
chastisement is being applied to this poor soul in order to teach him obedience,
then what gives the elders of the church the right to undo this particular divine
judgment. The answer is easy. Jesus gave the New Testament Church the authority
to both judge sin and to forgive sin, saying to His disciples after His resurrection,
“Whose soever sins ye remit, they are remitted unto them; and whose soever sins
ye retain, they are retained.” (John 20:23) Because this same authority rests under
the divine power of the name of Jesus Christ, He has given this same authority to
the Church when we use His name. We see this authority given to the Church
again in 1 John 5:16, “If any man see his brother sin a sin which is not unto death,
he shall ask, and he shall give him life for them that sin not unto death. There is a
sin unto death: I do not say that he shall pray for it.” In other words, the Church
has the divine authority to forgive sins, allowing her leaders to prayer the pray of
faith for divine healing.

An illustration of this divine authority is seen is the apostle Paul’s two letters to the
Corinthians. In the first epistle, Paul told the church at Corinth to deliver a sinner
over to Satan, saying, “In the name of our Lord Jesus Christ, when ye are gathered
together, and my spirit, with the power of our Lord Jesus Christ, To deliver such
an one unto Satan for the destruction of the flesh, that the spirit may be saved in
the day of the Lord Jesus.” (1 Cor 5:4-5) Later in his second epistle, Paul gave the
Church the authority to forgive his sin, and receive such a one back into the body
of Christ, saying, “So that contrariwise ye ought rather to forgive him, and comfort
him, lest perhaps such a one should be swallowed up with overmuch sorrow.” (2

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Cor 2:7) Therefore, when a sick person comes to church and asks for the elders to
pray over him, this faith is also an act of repentance and humility before God. God
is quick to forgive, even quicker to forgive that person than a man or woman who
knows of the sin is the sick person’s life. So, we are to be careful not to judge
others too quickly.

Note these insightful words from Frances J. Roberts regarding the relationship of
sin and sickness:

“How can I give you healing for your body whilst there is anxiety in thy
mind? So long as there is dis-ease in thy thoughts, there shall be disease in thy
body. Ye have need of many things, but one thing in particular ye must
develop for thine own preservation, and that is an absolute confidence in My
loving care.

“‘Come unto Me’, it is written, ‘all ye that labor and are heavy-laden, and I
will give you rest.’ (Matt. 11:28) Only when your mind is at rest can your
body build health. Worry is an actively destructive force. Anxiety produces
tension, and tension is the road to pain. Anger throws poison into the system
that no anti-biotic ever can counter.

“‘Be sure your sin will find you out’, the Bible states. One of the most
common ways that hidden sin is revealed is through the maladies of the body.
More arthritis is brought about by resentments and r than is caused by wrong
diet. Moe asthma is caused by repressed fury than by pollen or cat fur.

“There was no illness in the body of Jesus because there was no sin in His
soul. There was weariness as a natural result of labor and sacrificial service,
but there was no undue fatigue and exhaustion brought on by anxiety.” 178

5:16 “Therefore, confess (your) sins to one another and pray in behalf of one
another in order that you may be healed” (ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς
ἁμαρτίας καὶ εὔχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε). Note that the command to
confess our faults is found within the context of asking the elders for the prayer of
faith for healing (Jas 5:14-15). We then see in James 5:16 that this confession
precedes the healing, “Confess your faults one to another . . . that ye may be
healed.” The order in 5:16 is confession, prayer from others, followed by healing.
This is because sin has to be dealt with during the process of divine healing.

Jesus associated sickness with sin in Matthew 9:5, “For whether is easier, to say,
Thy sins be forgiven thee; or to say, Arise, and walk?” As a sick person is asking
for prayer, it is essential that they confess any sin that has brought them under the

178
Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 92-
3.

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sickness. Why do we need to confess our faults to one another? James 3:2 says that
we all fall and stumble in some area of our life.

The Scriptures have always associated sin with sickness: Psalm 103:3, “Who
forgiveth all thine iniquities; who healeth all thy diseases;” Isaiah 58:8, “Then
shall thy light break forth as the morning, and thine health shall spring forth
speedily: and thy righteousness shall go before thee; the glory of the LORD shall
be thy rereward.” We have a similar verse telling us to confess our sins and the
Lord will forgive them in 1 John 1:9, “If we confess our sins, he is faithful and just
to forgive us our sins, and to cleanse us from all unrighteousness.”

Illustration. A word of knowledge can point out someone who has a certain
infirmity in a congregation. If that person stands and acknowledges his need, God
can have the church pray for them and God will heal them quickly.

5:16 “An effective prayer of a righteous man is very much powerful” (πολὺ
ἰσχύει δέησις δικαίου ἐνεργουμένη). Bishop James uses Elijah’s prayer on Mount
Carmel as a great example of an effective and fervent prayer (1 Kings 17:41-46).
Elijah prayed seven times before he saw rain. In fact, Jesus rebuked Satan three
times before the devil left Him in His forty days in the wilderness.

Elijah as an Example of Prayer

(James 5:17-18)

In James 5:13-16 Bishop James reminds the Jews of the Diaspora about the life of
the prophet Elijah as an example of effective prayer.

The Text
17
Elijah was a man of like passions to us and he prayed in a prayer in
order that it might not rain and it rained not upon the earth (for) three
years and six months. 18And again he prayed, and the heaven yielded rain
and the earth put forth her fruit.

5:17 “Elijah was a man of like passions to us and he prayed in a prayer in

order that it might not rain and it rained not upon the earth (for) three years
and six months” (Ἠλίας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν καὶ προσευχῇ
προσηύξατο τοῦ μὴ βρέξαι, καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας
ἕξ). Emmanuel Scott’s illustration of pray goes something like this. Someone
asked a little boy, “Do you pray?” He said, “Sometimes I say my prayers, and
sometimes I pray my prayers.” 179

179
Emmanuel Scott, “Sermon,” Chapel Service, Southwestern Baptist Theological Seminary, Fort
Worth, Texas, 1980-83.

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5:18 “And again he prayed, and the heaven yielded rain and the earth put
forth her fruit” (καὶ πάλιν προσηύξατο, καὶ ὁ οὐρανὸς ὑετὸν ἔδωκεν καὶ ἡ γῆ
ἐβλάστησεν τὸν καρπὸν αὐτῆς). Elijah’s prayer stands as a great example in the
Old Testament as an “effectual fervent prayer of a righteous man availeth much
because he did not give up. He prayed until he saw the results his prayers.

Glorification: Exhortation to Save Those in Error

(James 5:19-20)

James concludes his epistle to these Jewish congregations in James 5:19-20 by

exhorting them to warn their fellow believers who were living contrary to God’s
Word of eternal damnation. These who have fallen from the path of faith and
patience should be exhorted on how to overcome their trials by faith as others have
overcome, so that none of them stray from their faith in God. Thus, the theme of
glorification undergirds these last two verses of the epistle of James in that they
point believers towards eternal life for overcomers.

This epistle has given two paths to choose from for each trial faced. Thus, those
who hear and do God’s Word are now equipped to show the erring brother how to
convert and walk in the path of life. The brother who errs can be shown how to
face the temptation of showing partiality by refusing to judge others and how to
mix faith with works (2:1-26). He can be shown how to overcome an unbridled
tongue through meekness of wisdom (3:1-18). He can be shown how to overcome
strife by submitting himself unto God and resisting the Devil (4:1-12). He can be
shown how to overcome the pursuits of this world by committing his ways unto
God (4:13-5:6). Finally, he can be exhorted to patience and prayer through the
examples of Job and Elijah (5:7-18).

Central Ideas - Here are proposed statements expressing the central ideas of James
5:19-20 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church, namely, the believer’s glorification in
exhorting one another to walk in faith and patience with God:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions as they encouraged one another to walk in
faith and patience with God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God, God has exhorted the New Testament
Church to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions as they encouraged one another to walk in faith

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 and patience with God, God exhorts us to persevere amidst persecutions as we
encourage one another to walk in faith and patience with God.

The Text
19
My brethren, if any among you errs from the truth and someone
turns him back, 20Let him know that he who turns back a sinner from an
error of his way shall save his soul from death and shall cover a multitude
of sins.

Watching Over the Brethren. James 5:19-20 provides the concluding remarks to
the epistle of James. We see within these final verses a charge to watch over one
another. Similar charges to watch over one’s brother are found in Hebrews 10:24,
“And let us consider one another to provoke unto love and to good works.” 1 John
5:16, “If any man see his brother sin a sin which is not unto death, he shall ask,
and he shall give him life for them that sin not unto death. There is a sin unto
death: I do not say that he shall pray for it.” This charge fits well within the
foundational theme of the perseverance of the saints in that God wants the entire
congregation to go to Heaven, without losing one single soul among a
congregation. Jesus prayed for His disciples that they would be kept from falling
(Luke 22:32, John 17:1-26).

5:19 “My brethren, if any among you errs from the truth and someone turns
him back” (Ἀδελφοί μου, ἐάν τις ἐν ὑμῖν πλανηθῇ ἀπὸ τῆς ἀληθείας καὶ
ἐπιστρέψῃ τις αὐτόν). We are to pursue the word of truth, which is able to save our
souls (See James 1:18-21). However, every child of God can err from the truth and
fall back into a lifestyle of sin.

5:20 “Let him know that he who turns back a sinner from an error of his way
shall save his soul from death and shall cover a multitude of sins” (γινωσκέτω
ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν αὐτοῦ ἐκ
θανάτου καὶ καλύψει πλῆθος ἁμαρτιῶν). James concludes his epistle by focusing
upon the life of a sinner again, not on a one-time experience of sin in a believer's
life, but from a lifestyle of rebellion and turning away from God’s Word. He has
explained the path of faith and patience to his readers, and he has warned those
erring from this path as well. He now exhorts those who are walking in faith and
patience to look out for those who are straying off of this path and warn them of
eternal damnation.

Christians who backslide and live a lifestyle against God’s Word will receive
death, that is, eternal damnation in hell. The phrase “a multitude of sins” does not
refer to one occasion, which will not condemn a Christian; but it refers to a turning
away from God back to a life of sin will do so. If a backslider does return, his sins
are covered by the blood of Jesus Christ, which is what James means by “shall
hide a multitude of sins.”

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James 5:19-20 describes the efforts of church members helping one another
through this Christian life, converting those who err back into the fold, and thus,
saving a soul from death. James 5:19 makes it clear that this sinner refers to a
“brethren” who can now be damned, if not converted back to faith in God by
saying, “if any of you do err from the truth.” Thus, we sometimes need other
believers for help to strengthen ourselves.

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 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION

“An exegetical outline displays a passage’s thought flow; a homiletical outline

organizes a preacher’s explanation, development, application,
and communication of a passage’s truths.” 1
(Bryan Chapell)

The introductory material of this bible commentary searches for the theological
framework of the book in order to identify the author’s thought flow, allowing for
more accurate exegesis of the biblical text. The following collection of central
ideas of the text has come out of this research to aid the preacher in sermon
preparation. The three-fold sets of central ideas in this collection attempt to
identify the ideas the writer intended for his original readers (exegetical ideas), the
enduring and timeless doctrinal statements that remains true throughout history
(theological ideas), and the Gospel’s call towards men for a particular response to
the text (homiletical ideas). As such, the following exegetical, theological, and
homiletical ideas provide an outline that endeavours to shape the flow of thought
of the biblical text into messages that can be clearly communicated to a modern
audience. In this way, the preacher/teacher of this book of the Bible can lead his
audience towards the intended destination of the author. 2 These central ideas are
an effort to understand what the author meant to say to his original recipients and
to communicate this message to a modern audience.

Study Notes on the Holy Scriptures defines ‘exegetical idea’ as the main idea of a
block, a section, a subsection, or a pericope of the text within the theological
framework of a book that best expresses what the writer intended for his original
readers. Therefore, this idea is written using verbs in the past tense. For example,

1
Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids:
Baker Academic, 2005), 129.
2
The advantage of this three-fold approach to biblical studies has been recognized by the authors
of Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit
Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit
namhasten evangelischen Theologen (Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann
Peter Lange. This work was later translated into English as A Commentary on the Holy Scriptures:
Critical, Doctrinal, and Homiletical with special reference to ministers and students in twenty-five
volumes (Edinburgh: T & T. Clark, 1865-80) under the general editorship of Philip Schaff. The
commentary notes in this series are divided into the same three categories: (1) exegetical and critical,
(2) doctrinal and ethical, and (3) homiletical and practical. Later biblical commentary series can be
grouped into three major categories: critical, devotional, and homiletical. These groups also reflect the
exegetical-theological-homiletical approach used in Study Notes on the Holy Scriptures.
the exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify
that Jesus Christ was predestined to be the Messiah, having fulfilled the Messianic
prophecies concerning His humanity, deity, and Davidic kingship’.

Study Notes on the Holy Scriptures defines ‘theological idea’ as the primary theme
of a block, a section, a subsection, or a pericope of the text within the theological
framework of a book that best reflects and supports its primary theme. The
theological idea is an enduring and timeless, doctrinal statement that remains true
throughout history. Therefore, this idea is written using verbs in the present perfect
tense. This idea uses the evidence of the exegetical idea to reflect the primary
theme of the book. For example, the theological idea of Matthew 1:1-2:12 says
‘Because He has proven to be both fully man and fully God, destined to reign as
Lord over all (secondary theme), Jesus Christ is the Messiah and the Son of God
(primary theme)’.

Study Notes on the Holy Scriptures defines ‘homiletical idea’ as the imperative
theme of a block, a section, a subsection, or a pericope of the text within the
theological framework of a book that best reflects the required response of the
reader. The homiletical idea reflects the Gospel’s call towards men for a particular
response based upon the theological idea. This idea best expresses what the book
means for today’s readers. Therefore, this idea is written using verbs in the present
tense. For example, the homiletical idea of Matthew 1:1-2:12 says, ‘Because Jesus
is the Son of God (primary theme), as testified through His predestined birth as the
Messiah (secondary theme), the Gospel calls men to place their faith in Jesus
Christ as both the Son of man and Son of God, destined to reign as Lord over all
(imperative theme)’.

This collection of central ideas provides a theme-based approach for crafting

exegetical studies on a book into a cohesive, text-driven, expository sermon series
with a clear destination for its hearers. This approach to the biblical text follows
the book’s theological framework, which is the key to avoiding fragmentation.
Crafting sermons around the book’s framework aids the expository preacher in the
delivery of a sequence of connected sermons/teachings with a clearly defined
destination for the hearers. 3

A sermon series requires theological cohesion at its macro and micro-levels if the
expository preacher is to take his congregation on the spiritual journey shaped
from a book of the Bible. Each sermon of this spiritual journey should continually
echo the book’s central theme within its theological framework throughout the

3
Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of
Biblical Theology to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co.,
2000), xiv. Graeme Goldsworthy says, “In my experience the preaching of a series of sermons, say,
from an epistle, easily leads the preacher to fragmentation. . . .” He says fragmentation disconnects
Paul’s doctrinal message in the first part of the epistle from his practical message in the last part.

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series. A clear, central theme supported by secondary themes allows the
congregation to follow the preacher’s messages as he leads them toward the
spiritual transformation specific for that book. Therefore, an individual sermon text
should hinge upon the central idea of its context, and this context should reflect the
theological framework of the book itself. 4

In addition, the preacher should design the sermon series within the Christocentric
framework of the Scriptures themselves. Specifically, the book’s theological
framework should support the central theme of the book itself, as well as the
overarching theme of the major division of the Bible into which it is placed.
Therefore, every sermon should reflect an aspect of the central theme of the book,
and this central theme must fit properly within the theme of its major division in
reflecting the overarching, Christocentric theme of the Holy Scriptures. 5 In order
to design a sermon series into this type of cohesive unity at all levels, the preacher
needs a theological, or theme-based approach that effectively identifies the central
ideas at the macro-level as well as micro-level of the book’s sermon pericopae. 6

This approach allows the text-driven preacher to follow the book’s theological
framework when preparing sermon outlines that reflect a clear and focused set of
connected messages. He is able to develop a sermon series that clearly navigates
through the biblical text and presents a clear destination for the congregation. This
theme-based approach serves to bridge the gap between exegesis and homiletics by
revealing a book’s theological framework. A book’s theological framework is the
‘bridge’ between exegesis and homiletics.

The proposed theological framework of the epistle of James reveals an outline that
accommodates either a 6-sermon series as a brief survey of the book, or an
exhaustive 21-sermon series addressing each pericope. The epistle of James is rich
enough in theological wealth to preach a more exhaustive sermon series by
identifying the main points within these proposed pericopae, or the
preacher/teacher can combine some of these pericopae to shorten the sermon
series. With these options, the preacher can determine the length of the sermon
series without compromising the focus of its journey toward the practical
application of the church’s need to offer herself as a living sacrifice and serve
according to her proportion of faith in an effort to bring all nations to faith in

4
For this reason, homileticians recommend reading the entire book numerous times in several
versions in preparation for exegesis of its individual passages.
5
Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57. Jerry
Vines and Jim Shaddix echo the view of modern, conservative biblical hermeneutics by saying, “From
beginning to end, the Bible has one overarching theme: the redemption of God’s creation.”
6
Bryan Chapell, Christ-Centered Preaching—Redeeming the Expository Sermon, 2nd edition
(Grand Rapids: Baker Academic, 2005), 16. Bryan Chapell discusses the need for preachers to find a
place for each passage of Scripture in “the historical sweep of God’s redemptive plan.” He believes a
preacher will find more success in preaching sermons as he discovers the redemptive message of
Scriptures at both the micro and macro-levels.

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Christ Jesus. With larger books of the Bible, the preacher may need to break this
lengthy series into blocks by returning to the book after scheduled sermons on
other books or topics. 7

Here is the collection of central ideas of the text for the epistle of James:

The Salutation (Greeting)

(James 1:1)

Sermon 1 (James 1:1). Here are proposed statements expressing the central ideas
of James 1:1 emphasizing the perseverance of the New Testament Church amidst
persecutions from without the Church:

Exegetical Idea – Bishop James was inspired to write to the Jewish believers
of the Diaspora, exhorting them to persevere amidst persecutions through faith
and patience in light of their new birth and hope of eternal life.

Theological Idea – Because Bishop James was inspired to write to the Jewish
believers of the Diaspora, exhorting them to persevere amidst persecutions
through faith and patience in light of their new birth and hope of eternal life,
God has empowered the New Testament Church to persevere amidst
persecutions through faith and patience through the new birth and hope of
eternal life.

Homiletical Idea – Because God has empowered the New Testament Church
to persevere amidst persecutions through faith and patience through the new
birth and hope of eternal life, God empowers us to persevere amidst
persecutions through faith and patience through the new birth and hope of
eternal life.

Predestination: The Path of Faith Established by God

(James 1:2-15)

Survey 1 (Sermons 2-4) (James 1:2-15). Here are proposed statements expressing
the central ideas of James 1:2-15 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, God’s
predestined plan for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by following God’s predestined plan of faith
7
Chapell echoes the popular view that the average preacher should limit a sermon series to a
maximum of a few months. However, it is possible to break a lengthy series into blocks so that they are
not delivered in sequence, but rather spread out over an extended period of time. See Chapell, Christ-
Centered Preaching: Redeeming the Expository Sermon, 66.

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and wisdom found in Him to receive a crown of life rather than yielding to
worldly temptations leading to death.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s predestined
plan of faith and wisdom found in Him to receive a crown of life rather than
yielding to worldly temptations leading to death, God has exhorted the New
Testament Church to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him to receive a crown of life
rather than yielding to worldly temptations leading to death.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by following His predestined plan of faith and
wisdom found in Him to receive a crown of life rather than yielding to worldly
temptations leading to death, God exhorts us to persevere amidst persecutions
by following His predestined plan of faith and wisdom found in Him to
receive a crown of life rather than yielding to worldly temptations leading to
death.

Sermon 2 (James 1:2-8). Here are proposed statements expressing the central
ideas of James 1:2-8 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, God’s
predestined plan for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him, God has exhorted the
New Testament Church to persevere amidst persecutions by following
His predestined plan of faith and wisdom found in Him.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him, God exhorts us to persevere amidst
persecutions by following His predestined plan of faith and wisdom found
in Him.

Sermon 3 (James 1:9-12). Here are proposed statements expressing the

central ideas of James 1:9-12 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s predestined plan for the Church to persevere through faith and patience:

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 Exegetical Idea – Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him with lowliness of
mind to receive a crown of life.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him with lowliness of mind
to receive a crown of life, God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him with lowliness of mind to receive a crown
of life.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him with lowliness of mind to receive a crown
of life, God exhorts us to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him with lowliness of
mind to receive a crown of life.

Sermon 4 (James 1:13-15). Here are proposed statements expressing the

central ideas of James 1:13-15 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s predestined plan for the Church to persevere through faith and patience:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by following God’s
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death, God has exhorted the New
Testament Church to persevere amidst persecutions by following His
predestined plan of faith and wisdom found in Him rather than yielding to
worldly temptations leading to death.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by following His predestined plan of
faith and wisdom found in Him rather than yielding to worldly
temptations leading to death, God exhorts us to persevere amidst
persecutions by following His predestined plan of faith and wisdom found
in Him rather than yielding to worldly temptations leading to death.

254
 Calling: The Call to Be Doers of God’s Word
(James 1:16-27)

Survey 2 (Sermons 5-7) (James 1:16-27). Here are proposed statements

expressing the central ideas of James 1:16-27 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church, namely,
God’s call to the Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by heeding God’s call to become doers of
His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by heeding God’s call to become
doers of His Word in order to receive His blessings by living a lifestyle of pure
and sincere religious faith in Him, God has exhorted the New Testament
Church to persevere amidst persecutions by heeding His call to become doers
of His Word in order to receive His blessings by living a lifestyle of pure and
sincere religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by heeding His call to become doers of His
Word in order to receive His blessings by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
heeding His call to become doers of His Word in order to receive His
blessings by living a lifestyle of pure and sincere religious faith in Him.

Sermon 5 (James 1:16-21). Here are proposed statements expressing the

central ideas of James 1:16-21 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s call to the Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by heeding God’s call to
become doers of His Word.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by heeding God’s call
to become doers of His Word, God has exhorted the New Testament
Church to persevere amidst persecutions by heeding His call to become
doers of His Word.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by heeding His call to become doers of

255
 His Word, God exhorts us to persevere amidst persecutions by heeding
His call to become doers of His Word.

Sermon 6 (James 1:22-25). Here are proposed statements expressing the

central ideas of James 1:22-25 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s call to the Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by heeding God’s call to
become doers of His Word in order to receive His blessings.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by heeding God’s call
to become doers of His Word in order to receive His blessings, God has
exhorted the New Testament Church to persevere amidst persecutions by
heeding His call to become doers of His Word in order to receive His
blessings.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by heeding His call to become doers of
His Word in order to receive His blessings, God exhorts us to persevere
amidst persecutions by heeding His call to become doers of His Word in
order to receive His blessings.

Sermon 7 (James 1:26-27). Here are proposed statements expressing the

central ideas of James 1:26-27 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s call to the Church to become doers of His Word:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by living a lifestyle of pure and
sincere religious faith in Him.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by living a lifestyle of
pure and sincere religious faith in Him, God has exhorted the New
Testament Church to persevere amidst persecutions by living a lifestyle of
pure and sincere religious faith in Him.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by living a lifestyle of pure and sincere
religious faith in Him, God exhorts us to persevere amidst persecutions by
living a lifestyle of pure and sincere religious faith in Him.

256
 Justification: Faith in Light of the Royal Law and Works
(James 2:1-26)

Survey 3 (Sermons 8-11) (James 2:1-26). Here are proposed statements

expressing the central ideas of James 2:1-26 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law and by
works of faith, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His standard
of justification shown in the Royal Law and by works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by demonstrating their faith in God through
His standard of justification shown in the Royal Law and by works of faith,
God exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification shown in the Royal Law and by
works of faith.

Sermons 8-9 (James 2:1-13). Here are proposed statements expressing the
central ideas of James 2:1-13 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown in the Royal Law of
love.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown in the Royal Law
of love, God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His standard of
justification shown in the Royal Law of love.

257
Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by demonstrating their faith in God
through His standard of justification shown in the Royal Law of love, God
exhorts us to persevere amidst persecutions by demonstrating our faith in
Him through His standard of justification shown in the Royal Law of
love.

Sermon 8 (James 2:1-4). Here are proposed statements expressing the

central ideas of James 2:1-4 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown in the Royal
Law of love without partiality towards the poor.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of justification
shown in the Royal Law of love without partiality towards the poor,
God has exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His
standard of justification shown in the Royal Law of love without
partiality towards the poor.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in God through His standard of justification shown in the Royal Law
of love without partiality towards the poor, God exhorts us to
persevere amidst persecutions by demonstrating our faith in Him
through His standard of justification shown in the Royal Law of love
without partiality towards the poor.

Sermon 9 (James 2:5-13). Here are proposed statements expressing the

central ideas of James 2:5-13 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God, warning them of the consequences of the sin of
partiality that violates the Royal Law of love.

258
 Theological Idea – Because Bishop James exhorted the Jewish
believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God, warning them of the consequences
of the sin of partiality that violates the Royal Law of love, God has
exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him, warning them of
the consequences of the sin of partiality that violates the Royal Law
of love.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in Him, warning them of the consequences of the sin of partiality that
violates the Royal Law of love, God exhorts us to persevere amidst
persecutions by demonstrating our faith in Him, warning us of the
consequences of the sin of partiality that violates the Royal Law of
love.

Sermons 10-11 (James 2:14-26). Here are proposed statements expressing the
central ideas of James 2:14-26 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and by works of faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their faith in
God through His standard of justification shown by genuine works of
faith.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification shown by genuine
works of faith, God has exhorted the New Testament Church to persevere
amidst persecutions by demonstrating their faith in Him through His
standard of justification shown by genuine works of faith.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by demonstrating their faith in God
through His standard of justification shown by genuine works of faith,
God exhorts us to persevere amidst persecutions by demonstrating our
faith in Him through His standard of justification shown by genuine
works of faith.

Sermon 10 (James 2:14-17). Here are proposed statements expressing the

central ideas of James 2:14-17 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,

259
God’s standard of justification through the Royal Law and by works of
faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification, such as helping
those in need.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of
justification, such as helping those in need, God has exhorted the
New Testament Church to persevere amidst persecutions by
demonstrating their faith in Him through His standard of
justification, such as helping those in need.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith
in God through His standard of justification, such as helping those in
need, God exhorts us to persevere amidst persecutions by
demonstrating our faith in Him through His standard of justification,
such as helping those in need.

Sermon 11 (James 2:18-26). Here are proposed statements expressing the

central ideas of James 2:18-26 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
God’s standard of justification through the Royal Law and by works of
faith:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by demonstrating their
faith in God through His standard of justification, warning them that
faith without works is dead.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
demonstrating their faith in God through His standard of
justification, warning them that faith without works is dead, God has
exhorted the New Testament Church to persevere amidst
persecutions by demonstrating their faith in Him through His
standard of justification, warning them that faith without works is
dead.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by demonstrating their faith

260
 in God through His standard of justification, warning them that faith
without works is dead, God exhorts us to persevere amidst
persecutions by demonstrating our faith in Him through His standard
of justification, warning us that faith without works is dead.

Indoctrination: Walking in Meekness of Wisdom

(James 3:1-4:12)

Survey 4 (Sermons 12-16) (James 3:1-4:12). Here are proposed statements

expressing the central ideas of James 3:1-4:12 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions by walking in the meekness of
divine wisdom before man and God, God has exhorted the New Testament
Church to persevere amidst persecutions by walking in the meekness of divine
wisdom before man and God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions by walking in the meekness of divine wisdom
before man and God, God exhorts us to persevere amidst persecutions by
walking in the meekness of divine wisdom before man and God.

Sermon 12 (James 3:1-2). Here are proposed statements expressing the

central ideas of James 3:1-2 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by understanding the important
role of God’s teachings as the means of growing into spiritual maturity.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by understanding the
important role of God’s teachings as the means of growing into spiritual
maturity, God has exhorted the New Testament Church to persevere
amidst persecutions by understanding the important role of God’s
teachings as the means of growing into spiritual maturity.

261
 Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by understanding the important role of
God’s teachings as the means of growing into spiritual maturity, God
exhorts us to persevere amidst persecutions by understanding the
important role of God’s teachings as the means of growing into spiritual
maturity.

Sermon 13 (James 3:3-12). Here are proposed statements expressing the

central ideas of James 3:3-12 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by understanding the power of
the tongue and its need to be bridled as a part of spiritual growth in God’s
teachings.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by understanding the
power of the tongue and its need to be bridled as a part of spiritual
growth in God’s teachings, God has exhorted the New Testament Church
to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by understanding the power of the
tongue and its need to be bridled as a part of spiritual growth in God’s
teachings, God exhorts us to persevere amidst persecutions by
understanding the power of the tongue and its need to be bridled as a part
of spiritual growth in God’s teachings.

Sermons 14-15 (James 3:13-4:12). Here are proposed statements expressing

the central ideas of James 3:13-4:12 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, the
doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by pursuing peace with all men
through meekness of divine wisdom and by walking in submission to
God.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions by pursuing peace with
all men through meekness of divine wisdom and by walking in submission

262
to God, God has exhorted the New Testament Church to persevere amidst
persecutions by pursuing peace with all men through meekness of divine
wisdom and by walking in submission to God.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions by pursuing peace with all men through
meekness of divine wisdom and by walking in submission to God, God
exhorts us to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom and by walking in submission to
God.

Sermon 14 (James 3:13-18). Here are proposed statements expressing the

central ideas of James 3:13-18 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
the doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
pursuing peace with all men through meekness of divine wisdom,
God has exhorted the New Testament Church to persevere amidst
persecutions by pursuing peace with all men through meekness of
divine wisdom.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by pursuing peace with all
men through meekness of divine wisdom, God exhorts us to persevere
amidst persecutions by pursuing peace with all men through
meekness of divine wisdom.

Sermons 15-16 (James 4:1-12). Here are proposed statements expressing

the central ideas of James 4:1-12 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church,
namely, the doctrinal principles of walking in meekness of wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions by walking in submission
to God.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God, God has exhorted the New Testament

263
Church to persevere amidst persecutions by walking in submission to
God.

Homiletical Idea – Because God has exhorted the New Testament

Church to persevere amidst persecutions by walking in submission to
God, God exhorts us to persevere amidst persecutions by walking in
submission to God.

Sermon 15 (James 4:1-6). Here are proposed statements expressing

the central ideas of James 4:1-6 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the
Church, namely, the doctrinal principles of walking in meekness of
wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of

the Diaspora to persevere amidst persecutions by walking in
submission to God rather than friendship with the world.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God rather than friendship with the
world, God has exhorted the New Testament Church to
persevere amidst persecutions by walking in submission to God
rather than friendship with the world.

Homiletical Idea – Because God has exhorted the New

Testament Church to persevere amidst persecutions by walking
in submission to God rather than friendship with the world, God
exhorts us to persevere amidst persecutions by walking in
submission to God rather than friendship with the world.

Sermon 16 (James 4:7-12). Here are proposed statements expressing

the central ideas of James 4:7-12 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the
Church, namely, the doctrinal principles of walking in meekness of
wisdom:

Exegetical Idea – Bishop James exhorted the Jewish believers of

the Diaspora to persevere amidst persecutions by walking in
submission to God the Lawgiver and Judge.

Theological Idea – Because Bishop James exhorted the Jewish

believers of the Diaspora to persevere amidst persecutions by
walking in submission to God the Lawgiver and Judge, God has
exhorted the New Testament Church to persevere amidst

264
 persecutions by walking in submission to God the Lawgiver and
Judge.

Homiletical Idea – Because God has exhorted the New

Testament Church to persevere amidst persecutions by walking
in submission to God the Lawgiver and Judge, God exhorts us to
persevere amidst persecutions by walking in submission to God
the Lawgiver and Judge.

Divine Service: Following God’s Plan for Our Lives

(James 4:13-5:6)

Survey 5 (Sermons 17-18) (James 4:13-5:6). Here are proposed statements

expressing the central ideas of James 4:13-5:6 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church, namely, the
divine service of doing the Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through divine service by pursuing God’s
will for their lives rather than earthly riches.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through divine service by pursuing
God’s will for their lives rather than earthly riches, God has exhorted the
New Testament Church to persevere amidst persecutions through divine
service by pursuing God’s will for their lives rather than earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through divine service by pursuing God’s will
for their lives rather than earthly riches, God exhorts us to persevere amidst
persecutions through divine service by pursuing God’s will for our lives rather
than earthly riches.

Sermon 17 (James 4:13-17). Here are proposed statements expressing the

central ideas of James 4:13-17 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, the
divine service of doing the Lord’s will:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through divine service by
pursuing God’s will for their lives.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through divine service
by pursuing God’s will for their lives, God has exhorted the New

265
 Testament Church to persevere amidst persecutions through divine
service by pursuing God’s will for their lives.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through divine service by pursuing
God’s will for their lives, God exhorts us to persevere amidst persecutions
through divine service by pursuing God’s will for our lives.

Sermon 18 (James 5:1-6). Here are proposed statements expressing the

central ideas of James 5:1-6 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely, the
divine service of doing the Lord’s will:

Exegetical Idea – Bishop James warned the Jewish believers of the

Diaspora to persevere amidst persecutions by avoiding the pursuit of
earthly riches.

Theological Idea – Because Bishop James warned the Jewish believers of

the Diaspora to persevere amidst persecutions by avoiding the pursuit of
earthly riches, God has exhorted the New Testament Church to persevere
amidst persecutions by avoiding the pursuit of earthly riches.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through divine service by avoiding the
pursuit of earthly riches, God exhorts us to persevere amidst persecutions
through divine service by avoiding the pursuit of earthly riches.

Perseverance: The Hope of His Coming and Prayer

(James 5:7-18)

Survey 6 (Sermons 19-20) (James 5:7-18). Here are proposed statements

expressing the central ideas of James 5:7-18 emphasizing the perseverance of the
New Testament Church amidst persecutions from without the Church, namely,
perseverance through patience and prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions through patience expectation of the Second
Coming and through prayer.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions through patience expectation of
the Second Coming and through prayer, God has exhorted the New Testament
Church to persevere amidst persecutions through patience expectation of the
Second Coming and through prayer.

266
Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions through patience expectation of the Second
Coming and through prayer, God exhorts us to persevere amidst persecutions
through patience expectation of the Second Coming and through prayer.

Sermon 19 (James 5:7-12). Here are proposed statements expressing the

central ideas of James 5:7-12 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
perseverance through patience and prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through patience expectation
of the Second Coming.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through patience
expectation of the Second Coming, God has exhorted the New Testament
Church to persevere amidst persecutions through patience expectation of
the Second Coming.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through patience expectation of the
Second Coming, God exhorts us to persevere amidst persecutions through
patience expectation of the Second Coming.

Sermon 20 (James 5:13-18). Here are proposed statements expressing the

central ideas of James 5:13-18 emphasizing the perseverance of the New
Testament Church amidst persecutions from without the Church, namely,
perseverance through patience and prayer:

Exegetical Idea – Bishop James exhorted the Jewish believers of the

Diaspora to persevere amidst persecutions through effective prayer and
thanksgiving.

Theological Idea – Because Bishop James exhorted the Jewish believers

of the Diaspora to persevere amidst persecutions through effective prayer
and thanksgiving, God has exhorted the New Testament Church to
persevere amidst persecutions through effective prayer and thanksgiving.

Homiletical Idea – Because God has exhorted the New Testament Church
to persevere amidst persecutions through effective prayer and
thanksgiving, God exhorts us to persevere amidst persecutions through
effective prayer and thanksgiving.

267
 Glorification: Exhortation to Save Those in Error
(James 5:19-20)

Sermon 21 (James 5:19-20). Here are proposed statements expressing the central
ideas of James 5:19-20 emphasizing the perseverance of the New Testament
Church amidst persecutions from without the Church, namely, the believer’s
glorification in exhorting one another to walk in faith and patience with God:

Exegetical Idea – Bishop James exhorted the Jewish believers of the Diaspora
to persevere amidst persecutions as they encouraged one another to walk in
faith and patience with God.

Theological Idea – Because Bishop James exhorted the Jewish believers of the
Diaspora to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God, God has exhorted the New Testament
Church to persevere amidst persecutions as they encouraged one another to
walk in faith and patience with God.

Homiletical Idea – Because God has exhorted the New Testament Church to
persevere amidst persecutions as they encouraged one another to walk in faith
and patience with God, God exhorts us to persevere amidst persecutions as we
encourage one another to walk in faith and patience with God.

268
 Gen 1:1-2:3—Predestination (The Creation Story)

2022_edition_; Internet, 31-127.

2023; available from https://www.academia.edu/17082883/Introduction_to_the_Holy_Scriptures_
3, please refer to Gary H. Everett, Introduction to the Holy Scriptures, 2022 [on-line]; accessed 14 May
Gen 2-11—The Calling of the Seventy Nations

Israel’s Theocracy

APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT 187

187
Gen 12-50—The Calling of Israel as a Nation

For a complete discussion on how this thematic chart has been developed in Appendices 2 and
Exodus—Deliverance (Justification) & Doctrine
Leviticus—Divine Service
Numbers—Perseverance: Persecutions
Deuteronomy—Perseverance: False Doctrines
Joshua-Judges—Israel’s Glorification (Rest) & Failure

God’s Plan of Redemption for the Nation of Israel

Ruth – Predestination of the Davidic Lineage

(Rom 15:1, 1 Cor 6, 11)

1 Samuel – Calling of the Davidic Lineage

Israel’s Monarchy
Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6)

The Acts of God

Foreknowledge of God The Father

2 Samuel – Justification of the Davidic Lineage

1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage
1-2 Chronicles – Divine Service of Israel & Redemption in Davidic Lineage
269

Ezra – Perseverance of Israel (Persecution)

Nehemiah – Perseverance of the Israel (False Doctrine)
Esther – Glorification of the Davidic Lineage
Proverbs – The Mind Job – Our Example
The Heart of

Poetry of
Israel

Ecclesiastes – The Body Lamentations – Our Example

God

Canticles – The Heart Psalms – Our Example

Isaiah – Jesus’ Role in Hosea, Amos, Jonah,

Micah
Prophecy of Israel
The Mind of God

Israel’s Redemption
The Times of the
(1 Pet 1:10-11)

Jeremiah – The
Gentiles

Father’s Role in Israel’s Nahum, Zephaniah,

Daniel

Redemption Obadiah, Habakkuk

Ezekiel– The Spirit’s Haggai, Zechariah,

Role in Israel’s Malachi, Joel
Redemption
 Matthew – Testimony of Scripture

Book of Acts -
Testimony of
the Apostles
Mark - Testimony of Christ’s Miracles

APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT

Luke – Testimony of John the Baptist & Others

John - Testimony of Jesus as the Son of God

Ephesians – His Role

Romans - Justification thru

Foreknowledge

Church Epistles - Doctrine

of God the Father Philippians - Our
Role

(Rom. 8:28-30)
God the Father
Colossians – His Role

Sanctification by the Holy Spirit – The New Testament Epistles

Justification thru
Jesus Christ

Foreknowledge of God the Father

Galatians – Our Role

Justification in Jesus Christ

1-2 Thessalonians -
Sanctification by His Role
the Holy Spirit 1-2 Corinthians –
Our Role
270

Epistles: Church
1 Timothy – Role of the Prophet

The Role of the

Establish the

Discipline -
Apostle to

Order &

Pastoral
Church
2 Timothy – Role of the Evangelist

Titus – Role of the Teacher

Philemon - Role of the Pastor

Hebrew – High Priesthood of Jesus Christ

Perseverance in the Faith Persecution
General Epistles - from Without James – Sanctification by the Holy Spirit

1 Peter – Divine Election by God Father

2 Peter – The Mind

False
Doctrines 1-2-3 John – The Spirit
from Within
Jude – The Body
Glorification of Church The Book of Revelation
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 Gary Everet t received his Mast er
of Divinit y ( 1992) and Doct or of
Minist ry ( 2015) degrees from
Sout hwest ern Bapt ist Theological
Sem inary. He served as a past or
for five years and t aught in Bible
college for t en years.

He served as t he st at ion
m anager of Light house
Television, locat ed in Kam pala,
Uganda, an affiliat e of Trinit y
Broadcast ing Net work ( 1997-
2018) . He worked in t his capacit y as a m issionary under Dr.
Robert Nichols, past or of Calvary Cat hedral I nt ernat ional in Fort
Wort h, Texas.

Gary served seven years as t he direct or of t he Joyce Meyer

Minist ries out reach in Uganda, and he has served on t he board of
direct ors of Andrew Wom m ack Minist ries Uganda.

Gary is t he aut hor of St udy Not es on t he Holy Script ures, an

11,000 page com m ent ary on t he Holy Bible, published by Logos
Bible Soft ware, e- Sword, t he Wor d, Bible Analyzer, as well as
several online versions.