Q: In Jms 1:1-5:20, who is James?

A: James is the half-brother of Jesus Christ. This is not James, Jesus’ disciple and brother of John, because James the disciple was killed.

   The Bible Knowledge Commentary : New Testament p.816 says James was written in excellent Greek. James may have written the book down himself, or he may have dictated it to a scribe.

   See The Tony Evans Bible Commentary p.1336, the Evangelical Commentary on the Bible p.1150, the Believer’s Bible Commentary p.2215, The Bible Knowledge Commentary : New Testament p.815-816, and the New International Bible Commentary p.1534 for more info.

Q: In Jms, since James is James the Lord’s brother, and not one of the twelve disciples or Paul the apostle, why should we read the book of James?

A: We should read James for at least two reasons.

1. Jesus appeared especially to James in 1 Corinthians 15:7.

2. Paul referred to James as an apostle in Galatians 2:7-8. Hippolytus (222-235/6 A.D) refers to James the Lord’s brother and the first bishop of Jerusalem and one of the seventy apostles in his On the Twelve Apostles. Origen (225-254 A.D. refers to Josephus writing about James in Origen Against Celsus book 1 ch.17 p.416.

Q: In Jms, when was this book written?

A: Josephus says James the Lord’s brother was martyred in 62 A.D., so it would be before that. Many scholars think between 45 and 60 A.D, though probably closer to 45 A.D. Some think this was one of the first New Testament books written.

   See the Evangelical Commentary on the Bible p.1151 and the Believer’s Bible Commentary p.2216 for more info.

Q: What does Josephus say about James?

A: We have two sources: Josephus’ book itself (Antiquities of the Jews book 18. 100. 5 section 2.), and a second independent source, Origen (writing 225-254 A.D.) writing about what Josephus wrote. Here is what Origen Against Celsus book 1 ch.47 p.416 says: “For in the 18th book of his Antiquities of the Jews, Josephus bears witness to John as having been a Baptist… 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.”

Q: In Jms, what is a good outline of this book?

A: Many say that James is a difficult book to outline. Five different outlines of James are agreed on the “sub-chapter pieces”, but the overall outline is different in each one. Here is a simple outline that is good for remembering the content of James.

Chap.  Title

It is difficult to make an outline of the Book of James. Here is one outline.

1:1-27 First watch our own relationship with God and maturity

- 1:3-12 Glorious Salvation through Christ

2-5:6 Sins towards others

- 2 Favoritism: the Forgotten Sin

- - 2:1-7 No favoritism towards people

- - 2:8-13 No favoritism towards parts of the law

- 3:1-18 Teachers and the tongue

- 4:1-10 Our war against the world

- 4:11-17 Judging others and forgetting God

- 5:1-6 Condemning the rich mindset

5:7-20 Patience, oaths, and prayer

- 5:7-11 Patience

-  5:12 Oaths

- 5:13-18 Prayer: singing, anointing, and confessing. Faith and Patience in Elijah’s prayer

- 5:19-20 Patiently reclaiming the wanderers

Q: In Jms, what other parts of the Bible are similar to this book?

A: At first glance, James seems unique, but on closer inspection James is similar to four other books.

Proverbs contains many similar ethical commands.

The Sermon on the Mount (Matthew 5:3-7:23) The Bible Knowledge Commentary : New Testament p.818 gives 14 parallels.

1 John and James have striking parallels. See the New International Greek Testament Commentary on James p.26 for more info.

1 Peter and James also have parallels. (See the New International Greek Testament Commentary on James p.26 for more info.)

   Finally, The Bible Knowledge Commentary : New Testament p.817 says the short letter of James alludes to passages in 21 Old Testament books.

Q: In Jms, what are similarities to the book of Proverbs?

A: Here are the similarities.

Similar verses in James and Proverbs

   James is also similar to 1 John and 1 Peter. It alludes to passages in 21 Old Testament books.

See the Believer’s Bible Commentary p.2216, The Bible Knowledge Commentary : New Testament p.818, the Believer’s Bible Commentary p.2216, Peter Davids’ New International Greek Testament Commentary : Commentary on James p.47-48, and The Expositor’s Bible Commentary vol.12 p.164 for more info.

Q: In Jms, what are similarities to the Sermon on the Mount in Matthew?

A: Here are the similarities.

Similar verses in James and the Sermon on the Mount in Matthew

See the Believer’s Bible Commentary p.2216, The Bible Knowledge Commentary : New Testament p.818, the Believer’s Bible Commentary p.2216, Peter Davids’ New International Greek Testament Commentary : Commentary on James p.47-48, and The Expositor’s Bible Commentary vol.12 p.164 for more info.

Q: In Jms, what are similarities to other New Testament passages?

A: Here are the similarities.

See the Believer’s Bible Commentary p.2216, The Bible Knowledge Commentary : New Testament p.818, the Believer’s Bible Commentary p.2216, Peter Davids’ New International Greek Testament Commentary : Commentary on James p.47-48, and The Expositor’s Bible Commentary vol.12 p.164 for more info.

Q: In Jms 1:1 and Jms 2:1, is James basically a Jewish work with minor Christian editing, as Spitta and Meyer claimed?

A: No. As Peter Davids points out in the New International Greek Testament Commentary on James p.14-15, James is a thoroughly Christian work for two main reasons in addition to James 1:1 and 2:1.

1. Similarities to other New Testament books, namely 1 John, 1 Peter, and the Sermon on the Mount in Matthew.

2. Christian concepts not found in Judaism, such as being saved through the word (James 1:18) and “elders of the church” (James 5:14).

Q: In Jms 1:1, what is the “dispersion” here?

A: There were a few dispersions. Originally when the Jews were exiled under the Assyrians in 722 B.C. and later Babylonians, many continued to live in Mesopotamia, Persia, and Egypt. Second, by the time of Pentecost in Acts 2, there were Jews not only in these lands, but also westward in Asia Minor, Greece, Rome, even southern Gaul, and perhaps Spain. Third, the persecution under Saul of Tarsus caused Christians to leave Judea and spread to other places in Acts 8. Of course as Christians on earth, none of us are home yet; we too are dispersed throughout the world. The phrase “those of the dispersion” was not made specific; it can apply to all of the above.

   James is very fond of double meanings, and the address to “the twelve tribes in the diaspora” is “masterfully generic”. Jews would find it comfortable to relating to, but Christians would also see themselves as God’s dispersion into the world too. Sometimes it is good to keep things general and not specific. Perhaps James left this rather general because throughout his life he ministered to Jews and sought to bring Jews into the kingdom.

   See the Believer’s Bible Commentary p.2217-2218 for more info.

Q: In Jms 1:2 (KJV), why should we count it all joy to be tempted?

A: The Greek word is better translated “encounter various trials”.

Q: In Jms 1:4, of course it is good that God gives us patience, but why does this verse give us an outright command, i.e., that it is our responsibility, to let patience have its full effect?

A: One reason is that we can do things to shrink from the difficulty and short-circuit the process. If God wants you in a place, and the going gets tough, do you patiently stick with it, or do you cut and run? Fortunately (though it might not seem so at the time) some trials we cannot shrink back from. Paul had a trial of his thorn in the flesh in 2 Corinthians 12:8-10, When Paul asked God to short-circuit the trial and remove it, God said no. Not only did Paul have this trial, but Paul saw no need or purpose for this trial, at least until after he went to God in prayer. We don’t always see the need or purpose for our trials either, or else we don’t see until later.

   See the Believer’s Bible Commentary p.2218-2219 for more info.

Q: In Jms 1:1-5:20, what are some of the plays on words in James?

A: First let’s talk a bit about organization.

Logical outline: Many westerners use a logical outline of an introduction, three or so points, and a conclusion. Paul skillfully has some variety on that, but he is basically western. Howe many of you, when you first learned this in you Writing class, raised your hand and politely asked the teach “I don’t want to use this organizational framework, can I use one of the established alternatives?” I am fairly sure not many of you did that!

Chiasms: Hebrew Old Testament writers were fond of chiasms, where the outline was symmetric, such as points: A, B, C, C’, B’, A’, except that it could be any length.

Acrostic is another type of organization, used in the Old Testament too. In an acrostic the first letter of a verse follows the Hebrew alphabet, or else spells a word.

Double meanings: James has yet another approach. James often uses double meanings of words, not as humorous puns, but rather as “transitions” to link a previous section to the next one. An Old Testament writer who used plays on words more as a memory device is Micah in Micah 1:10-14. God himself uses double meanings in speaking to Jeremiah in Jeremiah 1:11-14.

Opposites: Just to round out the list, another literary organization is using opposites. As Charles Dickens might say, the organization is good in the best of times, and the worst of times.

   Here are double meanings and plays on words in James.

Greetings: chairein in James 1:1 and joy charan in James 1:2.

External trials peirasmois in James 1:2 and inner temptations peirazomai in James 1:12.

Lacking nothing  in James 1:4 and lacking wisdom in James 1:5

Asking in James 1:5 and James 1:6.

Temptation in James 1:12 and James 1:13.

   See The Bible Knowledge Commentary : New Testament p.820-821 and the Evangelical Commentary on the Bible p.1153 for more info.

Q: In Jms 1:2-4, how is it a joy to have trials? Does this relate to life here on earth or later?

A: First of all, happiness and joy are not the same. Happiness is fleeting pleasure due to the circumstances, and joy is lasting pleasure independent of the circumstances. In heaven, we will be rewarded for trials that we bore with perseverance. On earth, we can still have a taste of the joy of knowing we are pleasing God.

   We will have various or diverse trials on earth; this is a “precious, promise of God” in John 16:33. While these words are probably the best translated, another word choice for the Greek is literally “multi-colored trials”.

   As an aside, James is not presenting this as a secret for a few Christians to discover. Rather, he starts off with “as you know”, for he is just reminding them of something they already should know.

   Back in 1828 in America, here is what an eight-year old Christian girl wrote: “O what a happy soul am I Although I cannot see; I am resolved that in this world Contented I will be. How many blessings I enjoy That other people don’t, To weep and sigh because I’m blind I cannot and I won’t.” This was written by Fanny J. Crosby, a blind hymn writer who wrote over 8,000 hymns with over 100 million copies published. She memorized five chapters of the Bible per week, starting at age 10. She was also a public speaker who championed Christian rescue missions for the lost. (quoted from the Believer’s Bible Commentary p.2219.)

   A related question is how could anyone, whether sighted or blind, write over 8,000 hymns. These are not just typical words; Crosby’s hymns have solid, deep Christian doctrine. I think a lot of the answer is that, memorizing five chapters of the Bible per week, her head was full of scripture. But as we compared James’ writing with Proverbs and the Sermon on the Mount, James’ head was full of scripture and Jesus’ teaching too. Should our heads be full of scripture too?

   See Alec Motyer’s The Message of James p.30 for more info.

Q: Since Jms 1:3 says if anyone lacks wisdom he should ask God was it wrong for Joseph Smith, Mormonism’s founder, allegedly to go into the woods to pray which religion was correct?

A: First you have to ask the right god. Joseph Smith prior to starting Mormonism was an occultist, involved in glass-looking. This is documented in a court record where he was convicted of this and fined. You have to be asking the true God.

Second, you have to compare what you think you heard with the Bible. Since Joseph Smith claimed that men can be just as God is now, he should have read Numbers 23:19 and 1 Samuel 15:29 to see that what he was told was not from the same source as the Bible. The popular Mormon account of the first vision was made up in part after Joseph Smith’s death. There are at least three conflicting first visions.

Third, it is fine to pray to the true God about things such as which church to attend. However, we do not pray about things we know are unbiblical and wrong.

Fourth, following what God is saying is not "underhanded". Joseph Smith claimed he received a command to be polygamous, so he married a second wife. However, he did not tell his first wife for over a year.

Q: In Jms 1:4, what is the difference between a young, obedient Christian on fire for the Lord, and a mature Christian?

A: A young, obedient Christian can be very zealous in a good way, but he or she might still need some wise guidance from an older believer. A mature Christian should have that wisdom both for herself and others, but should take care that her love does not start to grow cold, like Jesus rebuked the church in Ephesus for in Revelation.

Q: In Jms 1:4, what exactly is perseverance, and how are we to cultivate it?

A: My pastor defined perseverance as: To persist in a state, enterprise, or undertaking despite influences, setbacks, opposition, or discouragement.

   Perseverance is the art of staying firm and constant in your faith and practice, even under persecution and suffering. You can be encouraged by hearing or reading the perseverance of others, but the only way you know you have it is by practice.

Q: In Jms 1:5-6 why does James say to ask for wisdom? 1 Corinthians 12:8 differentiates between the gifts of wisdom and knowledge. What is the difference?

A: All Christians are to have some wisdom, and all Christians should get all the wisdom they need. Some of it they might have through their own walk with God and other times it might come through the wise counsel of others. Beyond this, some Christians have a special spiritual gift of wisdom, sometimes they learn things even as they are coming out of their mouth. Of course spiritual gifts are not for hoarding, but for sharing with others. The spiritual gift of knowledge is knowing what the Bible teaches, and God’s will in general. The spiritual gift of wisdom is applying knowledge of God to the specific situation. Knowledge and wisdom often go hand-in-hand, but not always.

Q: In Jms 1:6-7 what is “double-minded” and how are some people today “storm-tossed” at sea?

A: This refers to wanting to contradictory things. Double-minded is more properly translated “doubled hearted”, as in two contradictory affections. A person might have an alcohol or some other addiction, but want to follow God also. The person might not be reliable in following God. They might decide to follow God one day, but when an opportunity arises for their other desire, that takes over. God wants us to love Him with our whole heart, not just part of it.

   As for being storm-tossed, you can ask Jonah, or Peter on the Sea of Galilee.

   Someone might desire illicit profit, yet still want to be considered an upright person. As one person put it, if you dance with the sinners on Saturday night, it’s hard to get up and sing with the saints on Sunday morning.

   Ultimately, most sin is double-mindedness, because people desire the sin but not the earthly and eternal consequences.

   See The Expositor’s Greek Testament vol.4 p.423-424 for more info.

Q: In Jms 1:9-11, why is James mentioning rich and poor people here, in between talking about trials and temptations?

A: Riches have to do with both. But James is not speaking about any trial of financial need here. Rather he is talking about the trial of the poor, when they suffer getting taken advantage of by the system in general, and some of the rich in particular, solely because they are poor. There is also the temptation of envy that the poor can have.

   So don’t be poor and you might not have these problems. – but you can have other problems. There is the trial of living a godly life when riches are like a “magnet” pulling you away from reliance on God, and blowing away your ministry and testimony. It is easy to “glory in your riches” despite Jeremiahs 0:23-24 specifically telling us not to do that. There is the temptation of arrogance, and looking down on poorer people as “not so useful” solely because of their bank accounts.

   See the Believer’s Bible Commentary p.2219 for more info.

Q: In Jms 1:9 how should a poor man take pride in his high position?

A: He can know that the money or wealth he does not have does not matter one bit eternally. Actually he has nothing to be jealous of with respect to rich people, because having a heart of faith, and little finances, is better than having a lot of wealth, but no faith.

Q: Does Jms 1:10 refer to a rich believer or does it refer to a rich unbeliever?

A: It does not say. On one hand, since James 1:9 speaks of brothers, it might be implied that the rich man in James 1:10 is a brother also. However, James 1:11 speaks not of the riches, but rather the rich person fading away in the midst of their pursuits.

   James, like some Chinese people, is a master of ambiguity. James 1:10 does not say; and perhaps because sometimes it is hard to see if a rich person is a Christian or not. They might “claim the name”, but by their life you really have no confidence, either way, of what is in their heart.

   Sometimes riches can cause a believer to “fade away” in his testimony and ministry. There was a Christian who won a lot of money. He promptly gave at least 10% of it to the church. He also provided for his family, his children’s college fund, etc. After some time, he used his money to get drunk, hire prostitutes, and he was robbed a couple of times in his car, where he kept a lot of cash. Later, he said that he wished he had never won the lottery in the first place. Unfortunately he would not handle the temptation of riches.

   See The Expositor’s Bible Commentary vol.12 p.170 for more info.

Q: In Jms 1:10-11 how should rich Christians take pride in their low position?

A: They too can realize that the wealth they have saved up for themselves does them no good when they are in heaven. But their riches can be of use on earth, as they give them away. They can feel good about lowering their position, in the world’s eyes, as they give away their wealth. So while riches can be of great use in God’s kingdom, we have to realize the danger of them being a “magnet” drawing us away from God.

   See Alec Motyer’s The Message of James p.45 for more info.

Q: In Jms 1:12 how are we blessed under trial? Does this relate to life here on earth or later?

A: In heaven we are promised rewards in 1 Corinthians 3:10-14. On earth we are blessed in at least three ways. Persevering under trial builds our character, and we can know that we please God by bearing up under trial. Also, the witness we give to others can help draw them to the Lord to save them. In modern usage, don’t think of something as a “trial”, rather God is letting you have “an extreme makeover”!

   See The Tony Evans Bible Commentary p.1338 for more info.

Q: In Jms 1:12, what is a crown here?

A: There are two words in Greek translated as crown. One is a “diadem”, a king’s crown, and the other is a wreath of leaves given to the victor in an athletic contest. This is the second word here.

   See the New International Bible Commentary p.1537 and the Believer’s Bible Commentary p.2220 for more info.

Q: In Jms 1:12 and Jms 1:2, what is difference between a trial and temptations?

A: The Greek words are not the same but similar. External trials and external attempts to tempt are peirasmois, and inner things that really tempt you are peirazomai. Both test our faith, but you can think of “holy trials”, which might be from God, and “unholy temptations” that are not from God.

   See The Expositor’s Bible Commentary vol.12 p.172 and the Believer’s Bible Commentary p.2218,2220 for more info.

Q: In Jms 1:12, since trails and temptations can turn out for our good, should we seek out trials and temptations?

A: No. James 1:14 says believers’ desires already seek out temptations too much already. Both will come our way; but we are not to seek out either. Similarly, we should not seek out trials for other believers, or tempt other believers either.

Q: In Jms 1:13, can God be tempted, since Ex 17:7; Num 14:22; Dt; 6:16 and Ps 78:18,41,56 95:6, 106:4 say people tempted God?

A: People in the Exodus and today can try to tempt God, if they wish, but God cannot be tempted. In the Old Testament passages, the Israelites tempting God means they sinned so much that they provoked God to anger. It would look like they were tempting God to destroy them. What are you going to give Him to tempt the Almighty? How are you going to fool the All-Knowing?

Q: In Jms 1:13 how is no one tempted by God, when many other verses say God tested them?

A: There is a difference between tempting and testing, and between allowing a trial versus causing it.

No one is tempted by God: God will never lead or communicate to someone to do evil, or something that displeases Him.

God tests: God allows us to be in situations where we will be tempted, though He will not let us be tempted beyond what we can bear. God allows Satan, demons, and others to tempt us, and put us through trials. Even though God Almighty could keep all of those things from happening, if He wanted to, God in His sovereign wisdom sees it as best that we go through those, in developing our Christian character and receiving rewards in heaven.

The Jewish Rabbi Chaninah (first century A.D.) said, “No evil thing comes from above.” Taken from The Expositor’s Greek Testament vol.4 p.429-430.

Q: In Jms 1:14, what do our own desires do?

A: This is a term from hunting and fishing. While it can be “dragged out” it more commonly means enticed or drawn out by bait.

   See The Expositor’s Bible Commentary vol.12 p.172 and The Expositor’s Greek Testament vol.4 p.428 for more info.

Q: In Jms 1:14-15, what is the process of temptation?

A: Have you considered that sin and temptations, like cancer, can grow? These verses illustrate “three generations of sin. Temptation starts when a person has a desire for something. Either the thing is a bad thing, or they do not believe God will give it to them, or they want to get it in a bad way. then they start acting on that desire, to get what they want. After that, Satan wants them to suffer the consequence of their sin. Many times a sin does not have just one cause. As a fire can have three causes: air, fuel, and a spark, sin can have an atmosphere, a desire, and an opportunity. See The Expositor’s Bible Commentary vol.12 p.172, the Evangelical Commentary on the Bible p.1154 and the article Overcoming Temptation at http://www.BIbleQuery.org/Experience/Temptation/OvercomingTemptation.html. for more info.

Q: In Jms 1:14 are we tempted by our own desire, or by Satan as 1 Cor 7:5 and Acts 5:3 say?

A: Both are true. Just as a fire is caused both by a spark and by wood, Satan tries to light our desires, pride, greed, and fears to commit specific sins. Satan can entice us with "bait" to sin, but it is our responsibility to not take the bait but flee temptation. James 4:7 and 1 Peter 5:8-9 emphasize that we are to resist the devil. If we are walking close to God, our wood is being transformed to gold, and the remaining wood is wet with the water of the Spirit.

Q: In Jms 1:15, what exactly does death refer to here?

A: The best answer, by A. Barnes is, “death in all its forms” It can refer to physical death, spiritual death, and death of a friendship, a relationship, or an opportunity.

   See Alec Motyer’s The Message of James p.52-54 and the New International Bible Commentary p.1538 for more info.

Q: In Jms 1:17, why is both a “good gift” and a “perfect gift” mentioned?

A: These are different words in the Greek and James refers to both of them. The first word, dorema is something which is given, and dosis means a concrete gift. According to Philo, the word dorema was a much stronger, fuller gift. You could think of these as good gifts from God, both big and small.

   See the New International Bible Commentary p.1538 and The Expositor’s Greek Testament vol.4 p.430 for more info.

Q: In Jms 1:17, what do lights signify here?

A: While the word “heavenly” is not in the Greek, the context here is heavenly lights. Physically, they thought of the sun, moon, and stars together as heavenly lights per Genesis 1:14-18; Psalm 136:7. Psalm 19:1-6 speaks of the firmament, and sun as communicating God’s glory. Spiritually, light is what we see the truth by, what we are attracted to, and what we should follow, as Psalm 19:7-14 shows. But unlike God, a heavenly light can appear to “turn” like the moon does every month, or during an eclipse.

   See the Believer’s Bible Commentary p.2221 and The Expositor’s Bible Commentary vol.12 p.1773 for more info.

Q: In Jms 1:17, what about other kinds of lights out there that are not from God?

A: We can be fooled into thinking that other lights are like the sun, and follow those because they are closer. If we are insects, it as though Satan places outside bug lights to zap us. Yes they are out there, and they might look attractive, but we shouldn’t want to go near those lights.

Q: In Jms 1:17 how is it that God does not change like shifting shadows?

A: God’s character or attributes do not change. Numbers 23:19 and 1 Samuel 15:29 say that God does not change his mind, unlike people. However, God’s revealed will for us can change when we change our mind on something. For example, when God told Pharaoh in Abraham’s time, Abimelech, and later the Ninevites that they were going to be punished in various ways for their sin, and they repented, then the punishment was no longer going to come upon them.

   See the New International Bible Commentary p.1538 for more info.

Q: In Jms 1:18, how did God give us birth through the word of truth?

A: In one way, God gave us new birth through the word of truth of the gospel. But more fundamentally, Jesus is the Word, and the Truth, and we have new birth because of Jesus coming and dying on the cross for our sins.

Q: In Jms 1:18 and Rev 14:4 how are people firstfruits of God, since Christ is in 1 Cor 15:20?

A: Christ is the firstfruits of all humans who believe, since Jesus “opened the curtain” leading to our salvation. James 1:18 says we are a kind of firstfruits of all of God’s creatures. The 144,000 in Revelation 14:4 are a firstfruits of those saved during the tribulation after the rapture.

Q: In Jms 1:18, how are we a kind of firstfruits of God’s creatures?

A: Scripture does not specifically answer this. However, Scripture does tell us two things.

People in general: We are fearfully and wonderfully made (Psalm 139:14), God has a special purpose for us (Psalm 9:4-8)

God’s children: It is an amazing truth that should be called the children of God (1 John 3:1), and we will reign with Christ (Ephesians 2:6-7), and people who once did not belong to God but now do (1 Peter 2:9-10). There are many others verses also, and being firstfruits is just one of a number of blessings.

Q: In Jms 1:19 to whom do you think we are to listen?

A: James 1:9 is speaking of listening in general and does not answer the question. But we are to listen to God first, and so our church leaders after that. We are to obey government leaders tool. However, 2 Timothy 3:5 specifically says we are to have nothing to do with people who turn away as lovers of pleasure instead of lovers of God. If someone is clearly not following God, then you have no business following them as a church leader.

Q: In Jms 1:19 since we are supposed to preach the gospel, why do you think we should be more quick to listen than to speak?

A: Even in preaching to others, it is good first to listen to where they are coming from. In your one-on-one conversations, it is fine if you listen more than you speak.

Q: In Jms 1:19; 3:1, what is the difference between a loose tongue a silent tongue and a bridled tongue?

A: A loose tongue says things, whether true of not, that should not be said. A silent tongue says nothing, including even what needs to be said. Imagine there being a fire in a church, or a spiritual conflagration, and you say nothing. A bridled tongue is capable of saying a lot more than it does, but it restricts itself to only saying what is helpful.

   See Alec Motyer’s The Message of James p.75-76 for more info.

Q: In Jms 1:19, what things should we not speak about?

A: We should not share anything that God does not want use to share, so pray to God to show your heart when you should keep quiet. Here are the ABC’s of a few things we should not speak.

Angering others, unless they should be angry about something.

Boasting or bragging

Confidential information that others told you, regardless of whether they should have or not

Disheartening or discouraging another person from righteousness, such as Job’s wife did. (Discouraging them from sin is OK though.)

Exalting sin. (That time I got drunk at the bar, it was so great...)

False things or lies, including flattery

Glorifying others, putting them on a pedestal. (Honoring them is good though.)

Harmful or hurtful things to the other person or to others

Insulting things to put down the other person or others

Judging others, though it OK to say sinful actions are sinful

Knowingly speaking that others lose trust in your words

Long-winded, wordy, and verbose, giving more information than the person wants to listen to and hear

Malicious misinformation to harm others or have fun at their expense

Non-public information about another person they do not want shared. (Regardless of whether you think that are right in not sharing it.)

Plagiarizing what another said, without giving credit. Don’t steal others’ words as your own.

Questionable accuracy (you are not really sure if it true or not)

Rehashing bad things the other person did, after you have already discussed it and forgiven them. Those things should be forgotten.

Secrets that could get an innocent person killed, harmed, or wrongfully jailed

Tempting to others. (That time I got drunk in this specific bar, where the drinks are half-off...)

Undisclosed information that you promised your employer, former employer, or customer you would not share.

Vilifying or slandering another person

Wicked people might use to their advantage

X-rated, erotic, indecent, or crude humor or information

You are not honoring God or fellow Christians

People should see your life in action, but you should not feel pressure to always have to say something.

Q: In Jms 1:19-20 what reason is given to be quick to listen and slow to become angry?

A: It specifically says that people’s anger does not bring about the righteousness of God. It does not say don’t speak at all, but if we delay speaking, by listening first, we are less likely to say angry things that are not helpful, and we will regret (or at least should regret) later.

   Simply because God commanded it is all the reason we need. However, sometimes what God commands is good for us physically too. Dr. Julian Whitaker’s Health & Healing magazine vol.10 no.8 August 2000 p.5 reports that people quick to anger are 2.7 times more likely to have a heart attack than people least prone to anger.

  Also, when you speak, ask yourself why you feel the need to speak right now. Are we primarily speaking to make ourselves feel better, look better, or speak what God wants us to speak to best help others? James tells us that our anger specifically does not work towards the last choice. Try to make every word that comes out of your mouth what God would want you to say, and as for all the other words, just don’t say them at all. It is far better to keep silent, than to say things you should not say.

Q: In Jms 1:20 why else should we be slow to anger?

A: When you speak, ask yourself why you feel the need to speak right now. Are we primarily speaking to make ourselves feel better, look better, or speak what God wants us to speak to best help others? James tells us that our anger specifically does not work towards the last choice. Try to make every word that comes out of your mouth what God would want you to say, and as for all the other words, just don’t say them at all. It is far better to keep silent, than to say things you should not say.

Q: In Jms 1:19,21 as well as Jms 1:26 why does James relate the tongue and moral filth so readily?

A: While the tongue can say filthy things, more than that the tongue can be a gateway to communicating places to do all kinds of evil.

Q: In Jms 1:20, since the anger of man does not work for the righteousness of God, is it ever OK to become angry?

A: The Bible does not command us never to be angry; in fact sometimes we will feel angry when we share God’s feelings about a situation. But Ephesians 4:26 says we should not let the sun go down on our anger. In other words, do not hold on  to your anger by the time you go to bed. Ephesians 4:27  says not to give the devil a foothold. Because in truth, when you think you are holding on to your anger, actually your anger is holding on to you.

   As a side note, Proverbs 29:11 also mentions that we are to be slow to speak.

Q: In Jms 1:21, what does it mean to take off the moral filth here?

A: Verse 21 can be considered a conclusion to the previous section, the introduction to the following section, or, more likely, both.

   The Greek word for filth here, ribarion, means filth, but a very similar word, ribara, means “shabby”. Put off anything that detracts from your Christian life because it is “shabby” if not “filthy”.

   The Greek word for take or put off, apothememoi, often refers to taking off soiled clothes. When someone wears clean clothes, and gradually they get dirtier and dirtier, it is easy not to notice and just to keep wearing them as though everything is still normal. Be careful of what you consider as “normal”.

   This can also be considered an interesting supplement added to the parable of the sower. We might be good soil who has already received the word, but we can still have a few moral weeds around. We have a responsibility to take care of those weeds and not let them grow.

   See The Expositor’s Bible Commentary vol.12 p.174, The Bible Knowledge Commentary : New Testament p.823, and the Evangelical Commentary on the Bible p.1155 for more info.

Q: In Jms 1:21 “therefore” can mean “in order to accomplish the previous”, “do the previous to accomplish the following”, or “the previous was an example for what to do now”. Which sense do you think is intended here?

A: Looking at the question logically, if we call James 1:19 as “A”, and James 1:21 as “B”, is this telling us do “A” in order to accomplish “B”, or do “B” in order to accomplish “A”, or “A” was an example of doing “B”?

   It is the second. Being saved is not talked about until James 1:21, and it is by the implanted Word (Jesus). James 1:19 is a command we are told to do, and 1:21 is necessary so that we can accomplish the previous in James 1:19.

Q: In Jms 1:21, is it the implanted word that saves our souls, or is it Christ, or is it Christ’s blood or God’s grace?

A: All of the above; these are different ways of looking at the same thing. God’s loving grace is the ultimate reason we are saved, not our own merit. The “event” that was the cause of our salvation was Jesus’ death and resurrection. Our life is sustained by the word implanted in us, which is Jesus, the Truth and the Word, living in our heart. This means by which this grace was poured out to us was through Jesus, according to Titus 2:6-7 and Hebrews 1:9. God’s Spirit must dwell inside us, for us to belong to Christ, as Romans 8:9-11 says. Finally, we are saved by grace through faith (Ephesians 2:28), and the gospel message is of no value to us if we do not combine it with faith, as Hebrews 4:2 teaches.

   A point that is easy to overlook is that James is not just talking about God’s implanted word eventually saving us from the penalty of sin; James is also focusing on it saving us from the power of sin now.

   See the Believer’s Bible Commentary p.2223 for more info.

Q: In Jms 1:22, what does it mean to deceive yourself?

A: People deceive themselves all the time. I once showed a Muslim college student proof that the Qur’an has been changed, and her response was “I know by faith that those things are not true.” That was the end of the discussion; she did not want to consider any facts that might change her view.

Explicitly people can choose to believe things that are not true. They might do so, not because they are convinced in their mind, but they fear the consequences if they believe the other way. Similarly, they would see they would have to make changes if they believe the other way, and they are unwilling to make those changes. Sometimes a person sees a number of what they think are facts that support them believing one way, and they see other facts that contradict their belief. Rather than examining both sets of facts, and thinking that it is OK to alter their view, they just ignore facts that are inconvenient.

Implicitly people can see things that are fairly obviously true, and yet still claim it is unclear or doubtful. They are not dishonest enough to believe the other way, but they are not honest enough with themselves to affirm what they should.

   If a person believes one way, and for whatever reason they see what appear to be true facts that contradict it, the first step towards truth but be simply to acknowledge that those other facts lend support to another view. When you read the Bible, and see things that are different from what you believe, instead of being unhappy about it; you can rejoice. You now have an opportunity before you to change, become wiser, and close in tune with God. As one person said, “I reserve the right to become smarter.”

Q: In Jms 1:22, why is listening to the true word and not doing what it says deceiving yourself? After all, the word is true.

A: When a building is burning down, telling a person they need to leave the building does no good if the person never leaves it. Likewise, hearing the true word does not good if the person does not want to believe and act upon it. James is speaking about people who do not have a good relationship with God. This can be both unbelievers who have no relationship with God, and hypocritical believers who need to go back to their first love and continue in their walk.

   James goes on to discuss being doers and not just hearers in three specific ways: individual behavior, caring for others in society, and inner values.

   See the Evangelical Commentary on the Bible p.1155 for more info.

Q: In Jms 1:23-25, why is hearing but not doing like looking into a mirror, and going away and forgetting what you look like?

A: Before answering this question, let’s talk about the concept of a mirror. While they did not have glass mirrors back then, they had shiny brass mirrors that could show the outlines, though the colors might not be the same. A mirror gives you an accurate impression of what you look like. It does not flatter, and it does not insult; it simply shows you what you are. As soon as you go away from the mirror, all you have is a memory; you don’t see yourself anymore.

   God’s word is great for giving us new information and truth, but it always serves a second purpose (if we let it). It is a mirror for our character. We can look into God’s Word, and it shows us where we fail by falling short, and where we can grow by changing. In 2 Corinthians 13:5 Paul commands believers to examine themselves. The way we do that is not by any arbitrary, made-up standard of our own fancy, but rather by God’s truth in His Word. But if you look into God’s mirror, and don’t want to do what it says, when you go away, you have only a memory, and no change was made.

   The teaching that we have to be doers and not just hearers is also found in Matthew 7:21-27; Luke 11:28; John 13:17; and Romans 2:13.

   See the New International Bible Commentary p.1539 for more info.

Q: In Jms 1:25, what is the perfect law that gives freedom?

A: Obedience to God gives freedom, and this is what we are supposed to follow today. It is freedom from addictions, obsessions, and fear. This is not the Old Testament Mosaic Law, for the Old Covenant is obsolete according to Hebrews 8:13. But this law is to do what is pleasing to God. It can be summed up as “Love the Lord your God with all your heart, soul, strength, and mind, and love your neighbor as yourself.”

Q: In Jms 1:25, everybody knows in general what a law is: restrictions of do this or don’t do that. So how would you explain to someone else that this is a law that gives freedom?

A: This does seem to be a paradox, but let’s look at an illustration. Traffic laws, such as you can’t drive the wrong direction in a lane, enable us to rapidly drive from one place to another. Yes, laws are restrictions, but the structure of restrictions on some areas gives us more freedom to confidently, quickly, and more safely move in other areas. The alcoholic or drug addict, who ignores God’s law to not get drunk or intoxicated, and is constantly looking for his next “fix”, is less free, not more free, than a person who follows God’s law in this area.

   See The Bible Knowledge Commentary : New Testament p.823 and Alec Motyer’s The Message of James p.70-71, 95-96 for more info.

Q: In Jms 1:25 how are we blessed in our doing good?

A: We are not only blessed with reward in Heaven, but we are blessed now with a joy as we please God. This does not refer to material blessing, which we might or might not receive.

   It is true that sometimes we get good emotional feelings, financial rewards, and greater opportunities in this life when we help others. People want to work with and associate with those that care about them and will help them.

   However, sometimes when we help others and bless others we get none of the above, or we might even get the opposite. But regardless, God rewards us in heaven for the good works we do, from the right motives, on earth, according to 1 Corinthians 3:14.

Q: In Jms 1:26 as well as Jms 1:19,21 why does James relate the tongue and moral filth so readily?

A: While the tongue not only can speak moral filth, but it is also effective at spreading moral filth. It can be a gateway to communicating places to do all kinds of evil. James stresses the importance of controlling our tongue.

   The first step is a strategic commitment: we know that in the future there will be funny things we can say, or other things we will really, really want to say, that will not be morally clean, or are mean or hateful. There will be things that we think really need to be said if they are true, but we are not clear that they are true. But we will make a commitment to be silent, rather than let those unwholesome things come out of our mouths. This might mean we are less funny, less persuasive, or sound less profound, but we have made a choice to be less of all of those things, for the sake of honoring God with our tongue.

   The second step is a tactical point to watch every minute. Always keep your mouth closed, unless something that is good of edifying will come out. If something that is only halfway good is about to come out, don’t let that out either. Proverbs 17:28 says, “Even a fool is counted wise when he holds his peace; When he shuts his lips, he is considered perceptive. (NKJV) Or as some have quipped: “It is better to be silent and be thought a fool, than to open your mouth and remove all doubt.”

Q: In Jms 1:27, some Christians say that they don’t want to be religious, they just want to love the Lord. From Jms 1:27 what is wrong with this statement?

A: Perhaps they had a bad experience with what might have been called Christianity, and so they think that religion and organized Christianity are to be avoided. Religion can be toxic or bad, and some religion is to be avoided. But James said that some is good. Also, if you are down on Christians in general, you are putting down Christ’s bride.

Q: In Jms 1:27 says we are to keep ourselves unstained/unpolluted from the world. But the world and its influences are so polluting! TV, movies, internet, friends, so-called friends, how can we do this?

A: As one TV evangelist said, Step 1 to serving God is raising your finger. Step 2 is rotating it to turn off the TV. As we voluntarily give up watching so much TV, movies, and internet, it will seem amazing how much free time we have not. It is not that TV, movies, and internet are wrong of themselves, but they can be wrong for you if you spend excessive amounts of time on them.

  But some shows on TV and movies and internet are wrong, not just a waste of time. You can be intentional about what you choose not to see and hear. You can also be intentional about filthy things you did hear, that you will never repeat.

Q: In Jms 2:1-5:6, what is interesting about the structure here?

A: Going back to James 1:18, James highlights three characteristics of God: a) His care of the helpless, b) His word of truth, and c), His purpose of holiness. Later James 1:26-27 talks about three marks of a child of God (swapping points a and b). b) A controlled tongue, a) a caring ministry, and c) a holy life. What James mentioned briefly about God, and then about us, James expands upon in a) a caring ministry (James 2:1-16), b) A controlled tongue (James 3:1-12), and A holy life (James 3:13-5:6).

   See Alec Motyer’s The Message of James p.774 for more info.

Q: In Jms 2:1, why should we show no partiality, since God shows partiality against unbelievers?

A: The context of James is for believers, that we should not favor anyone because they are rich or poor. One totally adequate reason not to show favoritism is simply because God commands it. But beyond that truth, all of us are made in the image of God, and God shows no partiality to our material wealth, ethnic background, gender, or intelligence. Sometimes a Christian might show partiality against someone who was divorced, when the divorce was no fault of their own.

   Curiously, the word for partiality here, prosupolumphiais, has not been found in secular Greek literature; apparently they never considered it or thought anything wrong with being partial. This was universally assumed to be right in ancient pagan society. A couple hundred years later, around 230 A.D., there were two types of Romans: “noble” honestior and common people humilior. Nobles had more rights, lighter penalties, and were favored in civil lawsuits. Common people could be burned alive as punishment, but nobles could not. See The Fathers of the Church : Origen on Psalms p.393 for more info on this.

   The corresponding Hebrew term means literally “receiving the face”, i.e. acceptance or better treatment simply by knowing who the person is. The Old Testament also spoke against partiality, so this was not a new thing introduced by James. Jesus also said specifically that the poor were blessed in Luke 6:20. Later, Paul also said that God does not show favoritism in Romans 2:11.

   Impartiality towards wealth is not the same a blindness toward everything. James 2:1 is using the example of wealth, and Galatians 3:28 shows we are not to show partiality based on race or gender. However, we are to expel individuals from the church for unrepentant sins such as incest (1 Corinthians 5:2).

   “Fine” clothes, lampra in Greek, means rich or clothes of a noble person. “Filthy clothes” here means clothes that a poor person would wear. See the Believer’s Bible Commentary p.2225 for more on this.

   See Peter Davids’ New International Greek Testament Commentary : Commentary on James p.100, the Evangelical Commentary on the Bible p.1155, The Expositor’s Bible Commentary vol.12 p.178, and The Tony Evans Bible Commentary p.1340 for more info.

Q: In Jms 2:1-3 how does James’ description of discrimination or favoritism fit in many contexts today?

A: Favoritism can be overt if it involves a public position. It can also be more subtle if selection is based on favoritism. Do people get anything in a church if they donate large amounts of money? Do people cater to those who can give more? In a good church these do not happen.

Discrimination can also be by race, ethnic background, or language.

   Discrimination is not always malicious. It can be totally unintentional, as Acts 6:1 shows in distributing food to the Greek-speaking widows. It can be snobbishness, or implicit “caste distinctions”, which is not malicious but still ugly. It can also be based on wrong things that we were taught. We might wrong-headedly rationalize wanting to “protect” certain kinds people from being able to get in certain situations, when actually we are discriminating against them. Discrimination can have a purpose (malicious or good but ill-intentioned), or discrimination can be totally senseless, such as in the south having separate bathrooms by race, as portrayed well in the movie Hidden Figures. If your church is predominantly one race or ethnic group, and someone else who is different comes in, do you make sure they feel welcome in God’s house? How about if they came to your house?

   If you find you have discrimination in your heart, or you want to make sure you don’t have any hidden discrimination, one step in overcoming that is having friends who are of that background. If you find you are uncomfortable, or afraid of “those kind of people”, you have to decide whether or not you value your comfort, or perceived security, over obeying God. If you have a harder time understanding someone because of their accent, should you just give up having a friendship with them, or make an effort, perhaps with mutual friends or translation software, to communicate. When you listen long enough to someone who has an accent that is hard for you to understand, you gradually gain the ability to understand not just them, but that accent in general.

   But whatever kind of discrimination or prejudice it is, God does not want us to discriminate at all. In Christ there is no Jew nor Greek, slave, or free, or male or female according to Galatians 3:28. But because people can discriminate without even realizing it, we all have a need to actively examine ourselves and make sure that there is not some context where we might unintentionally be guilty of that.

   See The Bible Knowledge Commentary : New Testament p.824 and the Believer’s Bible Commentary p.2224-2225,2227-2228 for more info.

Q: In Jms 2:1-3, what if someone comes to church, and you know they are in the country illegally?

A: First off, consider why they are in the country illegally. For some it is their own choice to cross the border. But I know of one adult, who was brought to America from Mexico when he was a few months old. To the government he is a “known alien”, and he has lived in America all his life except for brief trips to Mexico. Mexico will not accept him, for they do not consider him a citizen of Mexico either. Awhile back, “amnesty” was given for “dreamers”, but his coming to America missed the cutoff for amnesty. So he can work here, but he can’t work at a job that needs a social security card.

   I read of another person, who every week, illegally entered America through the border crossing. The U.S. border guards know who he is and they and just let him go. He works in the United States just across the border. At the end of every week he goes through the border crossing and back to Mexico. Many countries have people in this situation; they are called guest workers. It is not an uncommon concept, but our laws need to be improved to be able to handle that situation legally. Some seem so concerned about all illegal aliens, that we almost don’t notice the Chinese and Russians who illegally enter from Mexico, and try to spy out our military bases, claiming they were lost and just looking for a hotel! The government basically warns them, fines them, and asks them not to come back. We have so much more to worry about, with all the other illegal aliens just trying to work.

   But regardless of if a person is here illegally, or how they came here illegally, we are to value them as much as other people, all made in the image of God. We can still love them as we are to love everyone, though we can wish there were not so many over here to take American jobs away.

Q: So in Jms 2:1-3, should we ever discriminate in church?

A: In two cases, surprisingly, yes! First, if someone calls themselves a Christians and persists in flagrant sin in 1 Corinthians 5:1-13.

   Second, if someone comes and teaches soul-perishing heresy, we are commanded to not even let him into your house in 2 John 9-11! Since the early church were usually house churches, he could never come into those.

   But in other cases, no.

Q: In Jms 2:1-3, why does James use the word “synagogue” here?

A: James was written very early, and as Paul’s travels show, Christians at this time were welcome in Jewish synagogues. The strict division between a synagogue and church only came after Paul. The word for assembly here, synagogue, usually refers to a Jewish gathering. But even after this time Christians sometimes used the word “synagogue” to refer to a Christian assembly. in Ignatius’ Epistle to Polycarp 4.2 p.94 mentions “synagoguing” together. Ignatius calls the presbyters “the Sanhedrin of God” and speaks of the “synagogue of the apostles” in Epistle to the Trallians ch.3 p.67, the Shepherd of Hermas Eleventh Commandment p.28. Jews had two names for a synagogue: “house of assembly” and in Aramaic “house of the people” according to Shabbath 32a.

   See Peter Davids’ New International Greek Testament Commentary : Commentary on James p.108, the Believer’s Bible Commentary p.2245, and The Expositor’s Greek Testament vol.4 p.436 for more info.

Q: In Jms 2:4-9 what are reasons James gives that we should not show favoritism?

A: First, James leads here with a play on words. Judges in kritai in Greek, and discriminated is diekrithete in Greek. Many times, when you assume the role of judge you become a discriminator. Specifically here are some reasons given not to be a discriminator.

1) Showing partiality makes you a judge with evil thoughts (James 2:4).

2) It can go against God’s attitude. God has often chosen the poor can be rich in faith and heirs of the kingdom (James 2:5).

3) The poor person who are dishonoring might be rich in faith and especially honored by God (James 2:5-6a).

4) It dishonors the poor man (James 2:6a).

5) The rich have often oppressed the poor, dragging them into court, and blaspheme God (James 2:6b). In fact, many attacks today on Christianity come from well-educated and financially secure people.

6) The rich by their words and actions blaspheme the Christian name by which we are called; in other words, by their lives they dishonor the word “Christian” (James 2:7).

7) We commit sin by failing in the “royal law” to love your neighbor as yourself in James 2:8-9.

   See The Expositor’s Bible Commentary vol.12 p.178, the Believer’s Bible Commentary p.2225-2226, the Evangelical Commentary on the Bible p.1156, the New International Bible Commentary p.1540, and The Bible Knowledge Commentary : New Testament p.824 for more info.

Q: In Jms 2:4-9, what are at least twelve ways we can make sure that we don’t show favoritism?

A: We can examine ourselves. Here are four things; there are probably others too.

1) Honor all as more important as yourselves, as Philippians 2:3 says.

2) Treat the poor the same as your treat rich, and the rich the same as you treat the poor.

3) We should desire to not take advantage of others, even when it might be easy or culturally accepted to do so.

4) Don’t treat something different because they are of a different ethnic background, culture, male or female, or superficial things.

5) Do we treat someone differently, take advantage of them, or don’t give them as good a deal, if they have a heavy accent or trouble speaking our language?

6) Are we kinder and more forgiving towards someone of our own ethnic background than someone else?

7) Realize that you cannot know anything about a person’s heart by their outwards looks.

8)  Do we avoid people with physical or mental handicaps because we might feel uncomfortable?

9) We are to respect elders, but don’t look down on anyone because of their age (old or young).

10) For example, do we prefer to be around elderly people more than the young (or vice versa).

11) Are we as welcoming of people who are different from ourselves as we are of people who are similar to us?

12) Don’t be condescending towards certain groups.

   In all these areas, we should not be inconsistent.

   See the Believer’s Bible Commentary p.2227-2228 and A life-changing encounter with God’s Word from the book of James p.55 for more info.

Q: In Jms 2:5-7, why does James appear to make such stereotypes of the rich and poor?

A: Some rich people can be very generous and warm-hearted. Some poor people can be very money-hungry and stingy. But on the whole, there are more opportunities and thus more temptations for the rich to take advantage of their situation. Likewise, on the whole the poor have fewer financial resources to defend themselves in court.

Q: In Jms 2:6, how do the rich get off better in court?

A: Ther term James uses here, katadynasteuo, means taking away their rights. Here is one example from India. “This is A*** and A****, two Information Technology professionals who were returning home in Pune on May 19 when an unregistered Porsche, driving at 150 km/h in Kalyani Nagar, hit them. One of them died on the spot, and the other died during medical treatment. The driver of the car was a 17-year-old minor, allegedly returning from a club after partying with friends to celebrate their 12th-grade results.
Why this is not just an accident but a murder:
1. The car was unregistered; the showroom delivered the car without registration.
2. The parents allowed a minor to drive without a license.
3. The club owner served alcohol and admitted a minor.
4. The traffic police failed to notice an unregistered, overspeeding car on the road for months.
When the minor was arrested at midnight, he received VIP treatment. A local MLA came to his rescue, with a team of lawyers.
While common people face delays in their cases, this minor was granted bail on a Sunday in just 14 hours. The bail condition was that he should write an essay, and his parents should ensure he doesn't repeat the same mistake.
When the law is the same, why do people with privilege get treated differently?” Someone else from Bulgaria said it was the same there. (From Linked-in 5/27/2024)

Q: In Jms 2:10, how is breaking one point of the law mean we are guilty of breaking all of it?

A: Three points to consider in the answer.

a) “The law” is broken, as opposed to James just saying, “a law”.

b) This is a “royal law”. Not only did Jesus our King command it directly, but Jesus said that this was one of the two laws that the other laws are derived from. James sets this sin, of showing partiality, alongside adultery and murder. The law was not given selectively, and today we are supposed to have complete obedience, not just partial obedience, to obey all that God wants us to do, or refrain from doing.

c) The thought of “all or nothing” on the law is also in Matthew 5:18-19; 23:23 and Galatians 5:3 in the New Testament.   As Alec Motyer says, the law is not like a heap of stones, but more like a sheet of glass. You can take one stone away from a heap, the heap is still there. But if you strike a piece of glass in just one spot and break it, then entire sheet is cracked or shattered.

   See The Tony Evans Bible Commentary p.1341, Alec Motyer’s The Message of James p.99-100, and Peter Davids’ Commentary on James p.114-115,116 for more info.

Q: In Jms 2:10-11, what natural tendency do we have that James is counteracting?

A: We tend to want to emphasize as important for what we do well, and to de-emphasize as unimportant what we do not do well. Fallen man is all too good at rationalizing, or creatively coming up with logical-sounding reasons to excuse our sin. It is easy to see that in others, but it is easy to overlook it in yourself.

Q: In Jms 2:10-11, why would James think to put this section here, right after talking about favoritism and discrimination?

A: Imagine you are being tried in a court for stealing, and you tell the judge, “at least I did not break any traffic laws!” How far would that get you? James, in a rather heavy-handed way, is making a specific point, but yet in an indirect way. Even if you keep part of the law, you break it if you break part of it. He talks about murder and adultery, which are obvious to his readers, but he does this right after talking about breaking the law another law: no partiality. James is telling his readers that if follow God’s commands on murder, adultery, and everything else, and yet you show discrimination, there is a word for someone like you: you’re a lawbreaker.

   See The Tony Evans Bible Commentary p.1341 and the Believer’s Bible Commentary p.2226 for more info.

Q: In Jms 2:12, what exactly is the “law of liberty”?

A: This is not a specific law, but rather “liberty” is a description of what obedience to God today does for us. Jesus superseded the Old Testament Law, but that does not mean we now live any way we want. God put His law on our hearts, and we now follow what Jesus and the New Testament command.

Q: In Jms 2:12, does law bring liberty, or bondage as Gal 4:24 says?

A: The Mosaic law, which they could not fully keep, served to illustrate their need for God’s forgiveness. Following it fully would be freedom from sin, but knowing of it and failing to follow it, only brought bondage and knowledge that you are falling short. If you know what is right, and fail to do it, then for you it is sin, as James 4:17 says. Today we follow the law of obeying Christ, which gives us liberty from the bondage to sin.

Q: In Jms 2:13, what did Judaism say about mercy and judgment?

A: God hands out judgment, but God delights to show mercy, as Micah 7:17-18 says. We see God’s mercy in Jesus dying on the cross for us “because of the joy set before Him” in Hebrews 12:2. Rabbi Barabbi said, “To him who is merciful to the created Heaven is merciful, but to him who is unmerciful to the created, Heaven is also unmerciful.’”

   See Peter Davids’ New International Greek Testament Commentary : Commentary on James p.119, the New International Bible Commentary p.1540, and the Believer’s Bible Commentary p.2227 for more info. The thought is also in Sirach 27:30-28:7; Tobit 4:9-11; Testament Zebulun 8:3 and b. Shabbath 151b.

Q: In Jms 2:13, what are some ways that our lives should demonstrate that we believe mercy triumphs over judgment?

A: To us we believe that God’s grace and mercy is greater than all of our sins. We have to be able to forgive ourselves. Second, we have committed to others that we extend forgiveness and mercy as God has given it to us.

Q: In Jms 2:13, what should you do if you suspect that another believer is appearing to discriminate against a group?

A: First, be open to the fact that you might be mistaken. Second, realize that even if they are sinning by discriminating, they might not realize it, and they might even deny it when you bring it up. Third, pray about how God would have you respond. They need to see that

a) Either they really are showing partiality, or else unwisely giving the appearance that they are.

b) The seriousness of this sin, as James 2:1-13 shows.

c) The next steps to repent and if possible, make amends.

d) Restoration that you love them, and that they are do love all others.

Q: In Jms 2:14-26, how does this section relate to the earlier part of chapter 2?

A: It is related in two ways. James 2:1-13 speaks of lack of performance in regard to a specific sin: favoritism, while this section broadens that to sin in general. Second, just like you are not to show partiality and be nice to just some people, you should not be partial in your faith and do some good works and decline to obey in the rest.

   See The Bible Knowledge Commentary : New Testament p.825 for more info.

Q: In Jms 2:14-17, what are at least two ways people can have a non-saving faith without deeds?

A: One way is to believe in the truth of God and believe the right things, but men trust over your life to Him. Someone has called this “practical atheism.” While it really believes in God, practically speaking, in their conduct a person acts as though they were an atheist. James is saying that a faith with no desire for the action of works is not a faith of someone going to heaven. In the Hall of Faith in Hebrews 11, faith was demonstrated by their actions.

   A second way is to have trust in a fake god, and reject the God of the Bible. They might even have a lot of deeds, slaying pagans, suttee, starving themselves to death, etc., but none of that will save.

Our faith of Christ is not very important; rather what is important is our faith IN Christ.

   See The Bible Knowledge Commentary : New Testament p.824-825, The Expositor’s Bible Commentary vol.12 p.183, and The Tony Evans Bible Commentary p.1342 for more info.

Q: In Jms 2:14-25, how are we justified by works as well as by faith, and not by faith apart from works as Paul said in Eph 2:8-9?

A: James is not saying faith and works are the same; nor is he saying they have the same role. But what he is strongly asserting is that in the life of a genuine believer they are inseparable. To be precise, James did not say “if someone has faith”, but rather, “if someone says they have faith”. Works are a by-product, an output of genuine faith. Some people could be life the thief on the cross, and accept Christ right before they die. However, others will show good works if they are genuinely saved in the first place.

   Many pagan religions, then and now, offer spirituality with no moral demands whatsoever. So it would be relatively easy for a pagan to misconstrue Christianity as just another religion like those.

   This is a complicated topic, so in verses 15-26 James explains with four illustrations. The first two are examples of what faith is not, and the last two are examples of what faith is.

   Salvation by works is the error that you have to do good works to get saved in the first place. Easy-believism is the opposite error, which works have nothing to do with salvation and works and the lordship of Christ are optional. The truth is that works merit nothing towards salvation, but they are a normal part of salvation as an output. Just as a beating heart is assign that the person is alive, works are a sign that we are saved ad spiritually alive.

   See Alec Motyer’s The Message of James p.107, Peter Davids’ Commentary on James p.120, and the Believer’s Bible Commentary p.2228 for more info.

Q: In Jms 2:16, does this phrase imply they were already well-fed?

A: No, this was Greek for a standard Jewish farewell. It does NOT mean they were already warm and well-fed.

   See The Expositor’s Bible Commentary vol.12 p.182-183 and the Believer’s Bible Commentary p.2228 for more info.

Q: In Jms 2:17-26, what would you say to a person who claimed” we don’t have any law anymore, we only have liberty in Christ”?

A: Two words: Read James. They are part-way right, in that we are not under the Mosaic Law, and we have liberty in Christ, to do what is right. However, all but one (the Sabbath) of the Ten Commandments is repeated in the New Testament. Some things are even tougher (like divorce) in the New Testament than the Old. Let’s not put words in God’s mouth, scripture, that actually go against what God Himself says in scripture.

   There was a group, and a famous person who had this wrong view. The group is called the Khlysty, and its most famous member was Rasputin. When Rasputin was asked why he said that sin is indispensable before God, Rasputin answered “‘Certainly, little father’ he said, ‘our Saviour and the holy fathers have denounced sin, since it is a work of the Evil One. But how can you drive out evil, little father, except by sincere repentance? And how can you sincerely repent, if you have not sinned? …Away with your Scriptures!’ he thundered. ‘Scriptures! Truly, I warn you, little father, cease this vain and useless labour so that you may stand before the Lord. Take life as it is, for it alone is given you by God. And let me say this to you. Be not for ever brooding on whence comes sin, on how many prayers a man must say a day, and how long he must fast to escape from sin! Sin, if sin still lurks in you; only in this way can you overcome it! Sin, then you will repent and drive evil from you. So long as you bear sin secretly within you, and fearfully cover it up with fasting, prayer, and eternal discussion of the Scriptures, so long will you remain hypocrites and good-for-nothings, and such are hateful to the Lord. The filth must be expelled, do you hear, little father? Only then will your savour be well pleasing to the Lord?’” (Rasputin : The Holy Devil p.54-55)

   See the Believer’s Bible Commentary p.2226-2227 for more info.

Q: In Jms 2:19 since demons believe in Jesus, should they be saved, since all one needs to do is believe in Jesus in Acts 16:31 and John 3:16?

A: Definitely not. James’ point is that intellectually believing the correct things is of itself, insufficient to be saved. According to Berachoth 1:1 Jews from the time of the Exile and later considered it their duty to recite the shema (Deuteronomy 6:4-5)  every morning. As the Believer’s Bible Commentary p.2229 says, “The demons believe the fact, but they do not surrender to the Person.” We also have to place our trust in God.

   See The Expositor’s Greek Testament vol.4 p.446 for more info.

Q: In Jms 2:21-24, was Abraham justified by works, or justified by faith in Rom 4:1-4 and Rom 3:28?

A: As Romans 4:1-4 shows, God pronounced Abraham justified by faith prior to his willing to sacrifice Isaac, which happened about 30 years or so later. But Abraham’s willingness showed that God had worked in his heart. Some think that life is so easy once we believe in God. Abraham would call that a lie. It is a very difficult decision to decide to sacrifice his own son, because God demanded it. As a Christian, we know that God would never command us sacrifice someone or go against the scriptural commands that he has given us. But we might still have to make hard decisions in our following Him.

   See the New International Bible Commentary p.1542 and A life-changing encounter with God’s Word from the book of James p.64 for more info.

Q: In Jms 2:21-24, since no one else was present, who was Abraham justifying his faith to?

A: While any men who accompanied Abraham and Isaac might be a little distance away, they are not present here.

   Abraham primarily justified His faith before God. Of course Abraham himself saw this, as did Isaac (with great interest I might add.) Likewise, angels and demons likewise would see this. And even through the pages of time, God’s faithful people have all seen Abraham’s stunning example of obedient faith.

   See the Believer’s Bible Commentary p.2229 for more info.

Q: In Jms 2:22, which is more important, faith or deeds?

A: Is being alive more important or having a heartbeat? Somone can place electrodes on a dead person’s heart and make it beat. But normally a heartbeat is proof that a person is alive. You say you have genuine faith. Let’s see the evidence. If you have no evidence, then one should question if you have a genuine faith vs. a faith no better than all the others, people and demons, bound for Hell.

Q: In Jms 2:25, how did Rahab the Canaanite’s experience contrast with Abraham’s?

A: Abraham was a major, well-respected ancestor in the Bible; Rahab was a minor, disreputable foreigner. Abraham was asked to do some things that looked foolish: setting out from one of the strongest cities in the world at the time, and deciding to obey God  by sacrificing his son Isaac in Genesis 22:1-14. There could have been 8 to up to 30 years between Abraham being pronounced righteous and Abraham performing this act. But Abraham, a righteous man, held nothing back and obeyed God.

   Rahab was different; she was a prostitute, an immoral profession. She did not need much faith to see that that the large Israelite army likely spelled doom for Jericho. But Rahab had to have faith that God would accept her, and Rahab acted upon her faith in risking her life by hiding the two Israelite spies. Sometimes our faith has a challenge in asking “Will God protect or defend?” Other times our faith has a challenge in asking, “Will God protect or defend even me?”

   See Alec Motyer’s The Message of James p.115-116, the New International Bible Commentary p.1542, The Expositor’s Bible Commentary vol.12 p.181, and the Believer’s Bible Commentary p.2230 for more info.

Q: In Jms 2:25, while Abraham held nothing back, not even what was most precious to Him, in serving God, what kinds of things to Christians today hold back that keep them from fully serving God?

A: It can be a relationship a Christian knows they should not be in, a job that compromises their obedience to God, or giving up riches. It can be exalting comfort, or safety, about serving God. People can have a fear of failure, fear of looking bad, FOMO (fear of missing out), or fear of being uncomfortable.

   Fear can keep you from doing anything. We should not try to restrict God by telling Him we want to see and understand everything that is happening first. As one Bible teach puts it, we should be unoffended by the unexplained.

   See the Navpress’ A life-changing encounter with God’s Word from the book of James p.64 and Alec Motyer’s The Message of James p.116 for more info.

Q: In Jms 2:26 someone might compare faith to the spirit, and deeds to the body, but James uses the opposite analogy. Why do you think that is so?

A: You have to have a body to be on this planet, and you have to believe (or have faith) to be God’s child. But if you are down on this earth your Spirit is present in your body. If your faith is alive spiritually, you have works. But as a body without the spirit is just a rotting corpse, intellectual faith without works is a rotting but orthodox corpse.

   See Peter Davids’ New International Greek Testament Commentary : Commentary on James p.134 and The Tony Evans Bible Commentary p.1342 for more info.

Q: In Jms 3:1, since Christians do not have to worry about the Great White Throne Judgment, why do Christian teachers need to be concerned about being judged more strictly?

A: Believers are judged by Christ at the bema-seat judgment in 1 Corinthians 3:12-15. Teachers can be judged for teaching others wrong things. They are also judged for leading people astray, or careless shepherding.

   Matthew 12:36-37 says that we will be judged for every idle word we speak. Proverbs 10:19 says that when words are many sin is not absent. Proverbs 30:5-6 stresses how important it is not to add to God’s words.

Q: In Jms 3:1, what are some good and bad reasons people want to teach anyway?

A: Good reasons are that God has called you to teach, you want to help others, and secondarily you will learn more yourself if you teach.

   One bad reason is to think you will be considered important in the eyes of God and admired others. Other bad reasons are to be over others, to show off, to avoid scrutiny (which James 3:1 says you won’t), or because you think yourself better or more important than others. But God loves you the same whether you teach or not. God wants you to serve Him the ways God made you serve Him, whether it is a somewhat high profile way of teaching, or other ways.

   When you teach, are your ambitions for yourself in God’s will? – trick question. If you have selfish ambition, you are doing it from the wrong motives. Rather, if someone else teaches a good lesson, or if you teach a good lesson, you should be equally pleased.

   See The Bible Knowledge Commentary : New Testament p.827 for more info.

Q: In Jms 3:1, how are teachers judged with greater strictness?

A: They are judged in at least four ways:

Speech: Proverbs 10:19 says that when words are many, sin is not absent. Matthew 12:36-37 says that we are judged for every idle word we speak. You can sin less by not talking so much; but teachers need to talk. If you are teaching wrong things, or even if you are teaching your own opinions as the Word of God, then you sin when you teach.

Others: All Christians are to be salt and light to the world (Matthew 5:13-16; Philippians 2:14-15) and leaders are to be examples to the flock (1 Peter 5:3). Elders who sin are to be rebuked publicly (1 Timothy 5:19-20).

God: Most important, God judges people based on what they know. Christians do not have anything to be anxious about at the Great White Throne judgment, because the blood of Jesus paid the price for their sins. However, Christians have a second judgment, often called the Bema-seat judgment, mentioned in 1 Corinthians 3:10-15, where God will judge each Christian’s works and reward him or her appropriately.

Self: Teachers can have a temptation to think, “because I have learned so much, it is OK for me to slack off on other things, such as prayer, holiness, or love for others. However, knowing a great number of facts does not necessarily mean a great love for God, and obedience to Him.

   1 Corinthians 8:1 warns us that knowledge puffs up, but love builds up.

Q: In Jms 3:1-8, why do you think James sees a natural transition from Jms 3:1-2 and Jms 3:3-6?

A: It is on James’ mind that we all stumble. Even small problems with our tongue can cause a major blaze of sin in others. Also, sometimes in the absence of good works there is an abundance of useless words. James takes sins of the tongue extremely seriously. In Matthew 12:36-37 so does Jesus.

   See The Tony Evans Bible Commentary p.1342, Peter Davids’ Commentary on James p.136-137, and Alec Motyer’s The Message of James p.118-119 for more info.

Q: In Jms 3:2, what does perfect mean here?

A: This is the same Greek word used in James 1:4 and 2:22. It means something or someone has reached maturity or is complete. Both senses of the word “perfect” as used in Philippians 3:12,15.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.70 for more info.

Q: In Jms 3:3-8, what are the common similarities on the tongue in a bridle, rudder, fire, wild animal, deadly poison?

A: Great power from small size. A bit controls holds a horse on course by controlling its internal power. A rudder holds a ship on course by controlling the angle of the external power hitting a ship. A tiny fire can grow into a powerful blaze and what is burned can never be reversed. A tiny bit of deadly poison can be powerful enough to kill. But on the positive side, you can glorify God by what you don’t say too.

   James is very concerned about our tongues; he also mentions them in James 1:19, 26; 2:12; 4:11; 5:12. Careless words can harm a marriage, destroy a career, or ruin a ministry. Deadly poison can be mostly good to eat; it is only the small percentage that is bad, and fatal.

   See The Expositor’s Bible Commentary vol.12 p.187, the Believer’s Bible Commentary p.2230,2231-2232, Alec Motyer’s The Message of James p.120, the New International Bible Commentary p.1543, The Tony Evans Bible Commentary p.1342,1343, and The Bible Knowledge Commentary : New Testament p.827-828 for more info.

Q: In Jms 3:3-5 why do you think James compares the tongue to a bit or a ship’s rudder?

A: People can steer large things with something of a small size. A bit is less than one percent of a horse’s weight, but it strategic use can force the horse to go a specific direction. Likewise, a rudder is rather small and insignificant-looking, and you need time and patience to use it, but you cannot steer a ship without it. According to the Believer’s Bible Commentary p.2231, the ship the Queen Elizabeth weighed 83,673 gross tons, but the rudder was only 140 gross tons. Thus the rudder is only about 0.5% of the total weight.

   See Peter Davids’ Commentary on James p.139 for more info.

Q: In Jms 3:3,12; 1:19, when someone is too talkative, either in frequency or in the bad things that come out, how can you tell them in a way that they will get the message, without offending them?

A: Sometimes there is no other way than offending a person, and it’s OK because the person might need to be offended, though most of the time that is not the case. It is easier to tell someone you already have a relationship with, who knows that you love, value, and respect them, than a stranger. They need to see what they need to do and stop doing, the seriousness of doing it, and the hope of having a good relationship after they do it. Remember, it is hard to sling mud without getting some on your own hands, and heart.

   One Christian had a unique way of dealing with people who cursed a lot. He would laugh at them. Then he would jokingly ask them, “so tell me how you really feel.” He kind of gave the impression that he did not even pay attention to the words the person said before, but gave them a second opportunity to express themselves in a proper way. Another approach is just to call it what it is: a potty mouth. Of course, any method you use will not be effective if you hypocritically curse or use bad language yourself.

   I know one Christian who I never heard curse except in one situation. He apologized right after saying those things, and said that he has trouble not saying things like that when he is angry (which he was.). Even as a Christian, sometimes old habits die hard. Though he was not perfect, he was still trying, and apologized right after.

   Of course, when you are talking with a Christian who has too loose a tongue, tell them to re-read James.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.46 and the Believer’s Bible Commentary p.2231 for more info.

Q: In Jms 3:3, what is gossip like?

A: Here is an example from the Believer’s Bible Commentary p.2231. “The manner in which the flame of evil-speaking spread is illustrated by the conversation between two women in Brooklyn. One said, ‘Tillie told me that you told her that secret I told you not to tell her.’ The other replied, ‘ She’s a mean thing. I told Tillie not to tell you I told her.’ The first speaker responded, ‘Well, I told Tillie I wouldn’t tell you she told me – so don’t tell her I did.’” Nobody can trust anybody.;

Q: In Jms 3:6 why does James compare the tongue to a fire?

A: A malicious tongue can be like a spark in two ways:

Growth: it only takes a small spark to start a large forest fire. Likewise, it only takes a few words to set off a chain reaction.

Irreversibility: Once a blaze occurs, everything that is burned cannot be “unburnt”.

   As a historical note, one of the largest forest fires was in 2003 in the Siberian Taiga, after a dry summer. It burned 55 million acres (22 million hectares) in Siberia, northern China, and northern Mongolia. It is still affecting temperatures on the earth today. For reference, an acre is slightly smaller than a football field, excluding end zones. Pennsylvania is 29.5 million acres, so the Siberian Taiga fire burned an area almost twice the size of Pennsylvania.

   See https://earth.org/largest-wildfires-in-history/ and https://a-z-animals.com/blog/how-big-is-pennsylvania-see-its-size-in-miles-acres-and-how-it-compares-to-other-states/ for more info.

Q: In Jms 3:6 how does the tongue set our members on fire?

A: Scripture does not explicitly say how, but we can see a couple of ways.

1. Many of the temptations we have come to us by means of what others say. By words people can plot evil, tempt, seduce, malign others, gossip, insult, tell dirty jokes, lie, dishearten people from good, and encourage people to do evil. People can mutually encourage each other to sin, when someone might originally be ashamed to do, they then think it is OK because others agree.

2. People often communicate and commit the intentions to sin through words. People can hurt others’ feelings and slander others with their tongue.

Q: In Jms 3:6, what are some characteristics of people today who seem unable to control their tongue?

A: Many people do not respect them, because of their words. They are always “backtracking”, trying to make up for the damage they accidentally did with their tongue. But the truth is, there is no way to fix the damage that is as effective as being silent by never saying the wrong words in the first place. They come across as inconsistent and insincere.

   See Alec Motyer’s The Message of James p.123-125 for more info.

Q: In Jms 3:6, how is the tongue set on fire by Hell?

A: Scripture does not say for certain. However, there is a lot that can be done with one small organ. Ounce for ounce, the tongue can be one of the most effective organs in Satan’s hands for deceiving and tempting people.

Q: In Jms 3:6, how would you answer the false claim that “course of nature” refers to reincarnation, as some cultists teach?

A: This verse talks of the persuasive power of human language. Nothing in this verse has suggested this novel interpretation of reincarnation to anyone in history until modern times. Nothing in James mentions reincarnation, so this is a clear case of redefining terms to mean what they want them to mean. James is simply referring to what naturally occurs. Isogesis is reading into scripture what you want it to say. We should not do isogesis, but exegesis, which means taking from scripture what it wanted to say.

   Nothing in the Bible teaches reincarnation. While resurrection was known in the Old Testament, there was no concept of reincarnation among the Old Testament Jews or early Christians, with the exception that they wrote that some false religions believed in reincarnation. Hippolytus 222-235/6 A.D., in particular mentions reincarnation as a belief, not of Christians, but of the “Brachmans” of India. See When Critics Ask p.528 and When Cultists Ask p.290 for more info.

   Other Pre-Nicene Christians who knew of Brahmins/Brachmans as a false religion were Theophilus of Antioch (161-181/188 A.D.), Tertullian (198-220 A.D.), and Origen (225-254 A.D.).

   A cultist cannot honestly prove a doctrine solely by redefining a term that no early Christian understood that way.

Q: In Jms 3:6-7 how does the metaphor of a poison differ from the metaphor of a fire?

A: While fire drastically changes the outward appearance, poison works within more slowly. Both can kill just as well. Both only take a little bit to accomplish their purpose. Sometimes evil words can be said specifically just to poison the thinking or heart of a person.

   Many educated people were familiar with how the tongue can kill, with the execution of the Athenian Greek philosopher Socrates. Socrates was criticized so much in a play slandering him as an evil, foolish, brute who corrupted Athenians. After seeing the play, the citizens demanded that Socrates be executed, and he was, by being forced to drink hemlock poison. Eventually they realized they executed a man, simply because of strong feelings about unproven slander. Sometime after that, Athens became very tolerant of different philosophical views.

Q: In Jms 3:8, how is the tongue a “restless” or “unruly” evil?

A: It is like an untamable beast. James gives examples of strong beasts that people have tamed, but people have more trouble taming their own tongue.

   See Alec Motyer’s The Message of James p.125 for more info.

Q: In Jms 3:9-12, how does both good and bad come out of our tongue? (See Romans 7:14-25 for a hint.)

A: Praising God and words to help others should come out of our mouths. So much good can come out: encouragement, correction, teaching, rebuke (yes that is good too). But words against God and hurting people can come out too, if we are not careful. They can come out due to anger, carelessness, or even worse, apathy.

Q: In Jms 3:11, what if fresh and salt water both flowed from the same spring?

A: The drinkable fresh water would mix with the saltwater, and the combination of brackish water would be undrinkable. A believer who says good things, and out of the same mouth says malevolent or lewd things, would not have a good witness. We should especially give our tongue over to God.

   On one hand the Dead Sea has both saltwater springs and freshwater ones, but even then, there are no springs that have both.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.71,74, the New International Bible Commentary p.1543, and Peter Davids’ Commentary on James p.147-148 for more info.

Q: In Jms 3:13, what exactly is wisdom here, as opposed to knowledge?

A: Knowledge can be considered as facts, observations, and logic. Wisdom is applying knowledge to life.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.75 for more info.

Q: In Jms 3:13, what is the difference between meekness and humility?

A: They are different words in Greek. Humility, tapienophrosynē in Greek, means not thinking you are someone great. The Greek word for meekness, prautēs, mans an active gentleness and acceptance. Don’t think of someone who is physically weak, but rather a strong person who is docile and submissive.

   It is interesting that the Greek philosopher Epictetus (c.50-135/138 A.D., through his pupil Arrian taught about meekness too. He taught that meekness, like groveling, was a moral fault.

   See The Expositor’s Bible Commentary vol.12 p.174-175,190 and Alec Motyer’s The Message of James p.131 for more info.

Q: In Jms 3:13; Mt 11:29, and 2 Cor 10:1, why do James, Jesus, and Paul claim all teach a close association between meekness and wisdom?

A: True wisdom knows our proper place before God and that we are not better than others.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.76 for more info.

Q: In Jms 3:13-18 many people are wise but not with heavenly wisdom? Do you think that bitter envy or selfish ambition disqualify a person from being wise with heavenly wisdom?

A: They can still have pieces of heavenly wisdom, but if it is poisoned by envy or selfish ambition it is not good. Selfish ambition not only means advancing one’s interests, but using unworthy and divisive means to do so. Envy and selfish ambition can blind people to what is true and using worldly wisdom can appear better for accomplishing short-term goals. Heavenly wisdom does not ignore short-term goals, but looks forward to the judgment of the bema-seat too. Purity here refers to lack of selfish motive or attitude.

   However, in Philippians 1:15-18 Paul still praises God for people who preach the true gospel, even though some preach Christ out of envy and selfish ambition, because at least they are preaching the gospel.

    See The Expositor’s Bible Commentary vol.12 p.191 and Alec Motyer’s The Message of James p.133 for more info.

Q: In Jms 3:13,17-18, why does wisdom produce these things?

A: Proverbs 23:7 says, “As a man thinks in his heart, so is he.” The Spirit uses wisdom to transform us and produce fruit of the Spirit. True wisdom is Peace, peaceable, willing to yield, full of mercy and good deeds, without partiality, without hypocrisy. In other words, what you see is what you get.

Q: In Jms 3:17-18, what is the difference between heavenly and worldly wisdom?

A: Heavenly wisdom is from above, manifests the fruit of the Spirit, and shows us how to please God. Worldly wisdom is from below, tries to get ahead in this life, and strives to please ourselves. As Tony Evans puts it, “mere human wisdom is an expression of Satan’s agenda. To convey heavenly wisdom, you must communicate with heaven.”

   What the world calls wisdom can include an argumentative style, devastating sarcasm, clever or even unfair ways to carry a point, etc.

   See The Expositor’s Greek Testament vol.4 p.455, Alec Motyer’s The Message of James p.134, The Tony Evans Bible Commentary p.1343 and A life-changing encounter with God’s Word from the book of James (NavPress) p.77 for more info.

Q: In Jms 3:18, what is the fruit or harvest of righteousness that comes from peace?

A: Christians have two different views, and both can be true.

Fruit of the spirit, or the fruit grown out of the wisdom of righteousness.

Righteous living itself, which comes from knowing and following God’s way of wisdom.

Combining the two, the “harvest” that we get is a godly life pleasing to God, demonstrated by the fruit of the Spirit.

   See Alec Motyer’s The Message of James p.137 and A life-changing encounter with God’s Word from the book of James (NavPress) p.79 for more info.

Q: In Jms 4:1, how do desires “battle” within us?

A: People can be “conflicted” with contradictory desires, hedonon in Greek, from which we get our word hedonism. Even non-believers who want to do some evil often don’t because they have a stronger desire not to suffer the consequences.

   The words for wars and battles can refer to national battles and civil wars. However, the Roman Empire had no civil war at this time, and the battles James is speaking of are within.

   See The Expositor’s Bible Commentary vol.12 p.192 the New International Bible Commentary p.1544, Alec Motyer’s The Message of James p.142-143, and The Bible Knowledge Commentary : New Testament p.829 for more info.

Q: In Jms 4:1, how can the battle within spill out and cause antagonism towards others?

A: When somebody is unhappy because of conflict within themselves, they might not see a need to be pleasant towards others. If somebody is giving you a hard time or has conflict with you, consider that it might not have anything to do with you. It might be their own inner “battles” spilling out and attacking us. They can’t have peace with others if they are at war with themselves.

   Some people think that conflict with others is the normal and expected state of affairs. When one person was publicly criticized by a second person they thought of as a friend, the second person just explained it away as “friendly fire”.

   See The Expositor’s Bible Commentary vol.12 p.192 and The Tony Evans Bible Commentary p.1323 for more info.

Q: In Jms 4:1-2, how do you stop fights between Christians, without being involved with fighting with Christians yourself?

A: First of all pray about the situation. Seek to understand the point of view of the opposing parties. You don’t have to agree with the point of view to understand it. Go to the person, or the person on each side privately and talk with them. If that does not work, then talk with them again, taking more people with you. If even that does not work then reluctantly, bring it before the whole church, as Matthew 18:15-17.

   In my experience when I was a deacon, there was an elder in the church that frequently spoke against an “elder for life” in the church. So when the “elder for life” had the opportunity to preach, he spoke the entire time against the first elder. Imagine how well that looked to visitors. I was not present, as I was leading the youth church service. But I certainly heard about it. I spoke with the “elder for life” one-on-one, but he said that someone else told him that he spoke exactly the right thing. Then I got ten other people from the church who felt as I did, and we asked for a meeting at his house to discuss it. We made it clear that we were not against him, and we did not want him to resign, we just wanted this disagreement not to come out in such an ugly way. Eventually the other elder left, along with a few others, and they started their own church about an hour away.

Q: In Jms 4:2, how do Christians “murder”?

A: Remember, James’s words follow very closely after Jesus’ teaching. Jesus said in Matthew 5:21, it is not only physical murder, but being angry with your brother without cause  or calling someone an empty-head all put someone in danger of hellfire.

   So James is not just referring to physically murdering someone, but also a hatred towards another believer.

   See The Tony Evans Bible Commentary p.1344-1345, the Evangelical Commentary on the Bible p.1159, and the Believer’s Bible Commentary p.2235 for more info.

Q: Does Jms 4:2-3 indicate that God would give us something that He wants us to have, if we ask with wrong motives? How does this put God “between a rock and a hard place” so to speak?

A: If we request something that we legitimately need, but we will use it for evil purposes, God might not give it to us, - even though we really need it.

Q: In Jms 4:3, does this go against the promise that God will answer our prayers?

A: No, it does not negate it, but it puts a qualification on it. Sometimes God answers our prayers are “no”. And sometimes He answers them as “wait”.

Q: In Jms 4:4, why did James call the Christians he was writing to adulteresses?

A: The Greek word is feminine here, which is appropriate, as all of us, male and female, are corporately the bride of Christ.

   An adulterous person usually does not want a divorce. While someone might want a divorce to separate from one person and marry another, an adulterer or adulteress often wants both. They want to stay with their spouse and also have someone else on the side. James is not saying these people no longer want to follow God. Rather, they want to still follow God and also do worldly things too. Following Christ means choosing to eliminate options to disobey God.

   Unfortunately, even Christians sometimes try to serve two masters, such as God and the world. Jesus said you cannot serve both God and money in Matthew 6:24.

   Generalizing on this, sometimes Christians need strong rebuke.

   See Hard Sayings of the Bible p.699-701, The Expositor’s Bible Commentary vol.12 p.193, the Evangelical Commentary on the Bible p.1159, the New International Bible Commentary p.1544, Alec Motyer’s The Message of James p.146, and A life-changing encounter with God’s Word from the book of James (NavPress) p.84 for more info.

Q: In Jms 4:5f should it say the spirit he caused to live in us “tends toward envy?” (1978 NIV) or “envies intensely” (1984 NIV)?

A: There are a number of ways to read this passage

a) The Holy Spirit is jealous over believer’s divided love and obedience. The Wuest Expanded Translation holds to this “The Spirit [Holy Spirit] who has been caused to make His permanent home in us have a passionate desire [to control us] to the point of envy [of any control indwelling sin may have over us]?”(Square brackets in the original) The NKJV says, “The Spirit who dwells in us yearns jealously” This is similar to the 1978 NIV version. See also The Expositor’s Greek New Testament vol.4 p.459.

b) God jealously yearns for our spirit, that He would have all our attention. “God years jealously for the spirit He has made to dwell within us.” (NRSV)

c) Our human spirit in us tends towards envy. The 1988 NIV version says, “the spirit he caused to live in us envies intensely.” The KJV says, “The spirit that dwelleth in us lusteth to envy” Alec Motyer’s The Message of James p.147-150 advocates this view.

d) a) and b) are both true. This is the view of Peter Davids’ Commentary on James p.163-164, who says this is the view of most commentators.

Q: In Jms 4:5, how does the spirit that lives within Christians make them envious, since Jms 3:16, says there is evil work where there is envying and strife?

A: There is not only worldly pride, but there can also be a spiritual pride. Spiritual pride is thinking you are better or more significant because of your spirituality or gifts. All of us have nothing good except what God has given us. So we really don’t have anything to take pride in. James 4:5 does not say that the Spirit is evil or envious, but knowledge of the fact that the Holy Spirit lives inside Christians can lead to pride and feelings of self-righteousness, which are evil.

   It is always bad for people to have envy regardless of other things. Even believer can sin by having envy towards other believers or the circumstances of non-believers. In Psalm 73 Asaph candidly discusses when “hit foot almost slipped” when he envied the boastful.

   There is no quote in the Old Testament or apocrypha that says, “The Spirit who dwells I us yearns jealously.” However, there was no punctation originally in scripture. A better translation might be: “Or do you think that the Scripture says in vain. (period) Does the spirit which he made to live in us long to envying.” It does not indicate if “spirit” here is the Holy Spirit or our spirit.

   Another possibility is that James is referring to a quote from scripture: he if referring to James 4:6, which quotes Proverbs 3:34.

   See The Bible Knowledge Commentary : New Testament p.830, Alec Motyer’s The Message of James p.148-149, and the Believer’s Bible Commentary p.2236-2237 for more info.

Q: How does Jms 4:6 relate to Jms 3:6: “God opposes the proud but gives grace to the humble.”?

A: Pride often transmits its ugly fruit through the tongue. When you have pride, envy, resentment, or other evil things in your heart, the quickest way to mitigate the damage is not to say anything, until your heart is right. It is hard to keep bad words from having their bad effect, after they are spoken. After this, James gives three examples of pride busting out and becoming visible in our life: slander in James 4:11-12, boasting in James 4:13-17, and hoarding what is not yours in James 5:1-6.

Q: In Jms 4:7 of course non-Christians are supposed to come to Christ and submit themselves to God. But how are Christians, to whom James is speaking, supposed to submit themselves to God?

A: Even though we have submitted our lives to God when we got saved, we are to resubmit to God every day. We have to choose daily and moment by moment whether to abide in Christ and obey or not. We are to draw near to God and keep our heart pure.

Q: In Jms 4:8, if someone in heaven was specifically watching you, would they consider you more a single-minded believer or a double-minded one?

A: Hopefully they would see consistency, faithfulness, and loyal love and consider you more of a single-minded believer.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.87 for more info.

Q: In Jms 4:8, how does sinful self-seeking cause a believer to start to drift away from God?

A: It is not a question of “if” sinful self-seeking can cause a believer to start to drift away; it will definitely case a believer to start to drift away. You can only seriously chase one thing. As we either chase after pleasure or chase after selfish ambition, we lose the time and energy to chase after closeness to God. The flip side is also true. If we are devoting all the energy possible to chasing after God, we will not have the time or energy also to chase after the things of the world.

   See The Expositor’s Bible Commentary vol.12 p.193-194 for more info.

Q: In Jms 4:9-10 what does it mean to grieve over sin?

A: The Greek word here, talaiporesate, is a stronger word than in English. It means to grieve miserably and goes well with wail. When we are not right with God, or have sin in our hearts, we should not go about acting like everything is OK. We should take sin very seriously. Our hearts should mourn and weep when we are out of fellowship with God.

   See The Expositor’s Bible Commentary vol.12 p.195 and the Believer’s Bible Commentary p.2237 for more info.

Q: In Jms 4:11, as well as 1:2, 16, 19: 2:1, 5, 14; 3:1, 100, 12 why does James speak of “my brethren” so much?

A: We see two reasons. The first is the audience of the letter. This is not an evangelistic message but rather a letter to believers, both male and female. Second, it was at the top of James’ mind, either consciously or unconsciously, the closeness and care that believers have, or should have, with one another.

   See Alec Motyer’s The Message of James p.209 for more info.

Q: In Jms 4:11 and Tt 3:2, since we are not to speak evil against one another, why did Paul [allegedly] do so with Hymenaeus and Philetus in Titus 2:17?

A: The Greek word here is broader than slander; it means not to speak against each other in general. We are to say helpful things, and truthful things. Paul had to speak evil against no one in Titus 3:2. But Paul himself needed to help the church by warning it against Hymenaeus and Philetus in 2 Timothy 2:17-18, and unspecified false teachers in 1 Timothy 1:3-7. Some people fall away from the truth for moral reasons, or due to a bad relationship, but apparently Hymenaeus and Philetus fell away for intellectual reasons.

   See The Expositor’s Bible Commentary vol.12 p.196 and Alec Motyer’s The Message of James p.210 for more info.

Q: In Jms 4:11, Lev 19:16; Ps 15:3; 31:13; 38:20; 41:6-7; 50:20; 101:5, Prov 10:18f; 30:10; Jer 6:28; Ezek 36:3; Mt 15:19; Mk 7:22; 2 Cor 12:31; Eph 4:31; Col 3:8; Tt 3:2; 1 Pet 2:1, what are some ways Christians could sin by slandering other Christians and churches?

A: When people make a false claim about a teacher, or state negative facts, when they need to be kind, it is slander. Slander is saying bad things that are not true, or putting down other Christians and church when you should not.

   If you say anything negative, make sure it is both truthful, and helpful. But the words being truthful alone does not necessarily mean you need to say them, if they are not helpful. Also, we should speak the truth in love in Ephesians 4:15.

Q: In Jms 4:11 what does “sitting in judgment” have to do with slandering other Christians and churches?

A: Slandering others often goes hand in hand with the sin of speaking or acting like their judge. In contrast to this teaching in James, the Rabbinic Jewish work Pirqe Avot (190-230 A.D.) 1. 7 says, “Judge every man in the scale of merit”. So let me get my notepad and follow you around and judge you on your merits on the  law. I’m sure you’ll really appreciate it! 😉 Ecclesiastes 12:14 says that everything will be brought to light, whether good or evil, but it is God, not us, who will bring everything to light.

   See The Expositor’s Greek Testament vol.4 p.462 for more info.

Q: In Jms 4:13-16, what exactly is boasting about tomorrow, and how should be keep from doing it?

A: It is presumptuous to claim to know something we do not know. The previous section was presumption to be able to judge other people, and these verses are the presumption of knowing with certainty the future. When we speak or assert that you can know for certain about the future, we are boasting about tomorrow.

   The simplest way to not do that is to remind yourself of reality; you really do not know for certain what will happen tomorrow. That is why it is better to say, “if the Lord wills”, than to be boastful against God, saying “I know for certain”. But that does not mean we should not plan for the future. It is good to plan, and as circumstances change alter our plan. Just remember that plans change. As General Dwight D. Eisenhower said about battles: “plans are useless; planning is essential.”

   See Alec Motyer’s The Message of James p.160-161 for more info.

Q: In Jms 4:13-15 and Prov 27:1, is it OK to say what we plan to do tomorrow?

A: Yes, it is fine to “humbly” plan, as long as you realize that all plans are contingent on God’s will. God can change them and our plans can be for naught. But it is not OK to say we definitely will do such-and-such tomorrow, because we don’t know for certain what we will be doing on earth tomorrow, or even if we will still be on earth. Rather, say “if it is the Lord’s will” we will do such-and-such tomorrow.

   General Dwight D. Eisenhower was involved in planning the largest invasion of all time: D-Day in Europe. He said, “plans are useless, but planning is essential.” Our plans are always changing, but we accomplish more when we have a plan then when we have nothing.

   Proverbs 14:22 says that those who plan good find love and faithfulness. Proverbs 16:3 says to commit to the Lord whatever we do, and our plans will succeed. Yet we should realize as Proverbs 21:30 says, that no plan can succeed against the Lord.

Q: In Jms 4:13-16 while God is against boasting about yourself, bragging over others, etc. why do you think God is also against boasting about tomorrow?

A: “Boasting against your arrogant pretensions” is the literal Greek. Boasting that you know for certain about what will happen tomorrow, when you do not have that ability, is pride against God. Bragging that you are better than someone else, is pride against the other person. Someone once said that the middle letter in both sin and pride is “I”.

   See The Expositor’s Bible Commentary vol.12 p.198 for more info.

Q: Jms 4:17 how should we apply “anyone, then who knows the good he ought to do and doesn’t do it, sins.”?

A: It is obvious to Christians that we are not to do things that displease God. But these are called sins of commission. If you are not doing anything wrong, but are not doing the good that God wants you to do, you are sinning. These are called sins of omission. Sometimes opportunities to do good arise that were not a part of your plan, like what happened to the good Samaritan. Will you change your plans, to do the good God wants you to do?

   When there is a good thing that needs doing, and there is nobody else to do it, we can rationalize not doing it by saying it is not our calling, or similar. Think of the parable of the Good Samaritan. Thinking “I need more time to think about what God wants me to do” is valid if you genuinely do not know about strategic directions for your life, but not for meeting immediate needs.

   The church body should do all the good God wants done. That includes both official or organized groups accomplishing things, lone individuals taking the initiative and doing things on their own, and everything in between. The important thing is not whether or not you do it, but whether or not it gets done by the body of Christ. For example, a skillful Christian surgeon in America was going to give up her practice and go to an undeveloped country and be a surgeon there. But when she did the math, she figured out that with her salary in America, she could support two or three surgeons in that country, doing what she did. So she kept her career and supported those surgeons.

   On the other hand, if there is a need that is not being filled by anyone, and you have the resources, time, money, and gifts needed to fill the need, then pray about it, and if God leads, then get busy.

   See the Believer’s Bible Commentary p.2238 for more info.

Q: In Jms 5:1-3a, for the first three reasons the rich should weep and wail, what is the difference between wealth, clothes, and gold and silver?

A: Wealth can be enjoyed or saved, short-term or permanent, visible or not. The number of formerly rich families is large, so perhaps your wealth should only be thought of as something you have temporarily, for a period of time. But during that time make the most of it.

   Some things are like rust, eating away at the value of long-term wealth. Moths don’t make clothes disintegrate; rather they leave holes that make them useless. Like moths, some things can quickly degrade the value of visible wealth. Think of an accident, or something that scratches or dents your new car that you just purchased.

   The only treasure that can really last is treasure in heaven, from pleasing God and doing His will.

Q: In Jms 5:1-6, who exactly are the rich people James is talking about?

A: Three points to consider in the answer.

God is pleased with some wealthy people. Abraham was very rich, even by modern standards. Job was also very wealthy at the end. Solomon did not ask for wealth, but God have him wealth. This is referring to wealthy people who displease God.

Unbelievers or believers? Commentators disagree about whether these rich people claim to be Christians or not. But the true answer is: it doesn’t matter? Regardless of what they claim, they are not following God. Nothing precludes James of referring to both kinds. However, James is addressing, at the very least, people in the church, so this warning definitely includes evil rich people who go to church as does the rest of the chapter.

Could he be talking about any of us? If much of the world has not heard the gospel, and it is difficult to get adequate funding for missionaries, how will God judge our luxury items that we have bought for ourselves? As Tony Evans says, “clutching riches can cost you eternity.”

   See the Believer’s Bible Commentary p.2240, Alec Motyer’s The Message of James 163-165, A life-changing encounter with God’s Word from the book of James (NavPress) p.94, and The Tony Evans Bible Commentary p.1345 for more info.

Q: In Jms 5:1-6, how are these actions by the wicked wealthy arrogant?

A: The bible says that we reap what we sow, and the rich person who does these things firmly believes they will never reap what they sow.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.94 for more info.

Q: In Jms 5:1-6, is wealth a curse, or a blessing as Prov 15:6 and Ps 112:3 imply?

A: It can be both, depending on how it is used. Wealth is an enabler. It can enable people who would not otherwise have to opportunity to get drunk, stoned, or do other evil things. It can tempt people to do idolatrous things to get more money, as with Gideon in Judges 8:27. Wealth can be a blessing to enable people to help others. Remember, in Luke 16:19-31 the rich man is in the fire not so much for what he did, but for what he didn’t do.

   Having wealth can be tricky though. Many times people collect wealth for what they think is a good cause, but it ends up being used selfishly. The other way around, collecting money selfishly, and then changing and using it for good, does not happen much. Remember, wealth can be a good tool God gives some to use. But that same wealth is “high risk” in threatening you and your family with misery.

   See the Believer’s Bible Commentary p.2239 and Alec Motyer’s The Message of James 167-168,171 for more info.

Q: In Jms 5:2, why would they mention garments along with the gold and silver?

A: Besides gold and silver, garments could be used as payment for services. This is shown in 2 Kings 5:5,22; Matthew 6:19; and in the apocrypha 2 Maccabees 11:24. When they had robes and shawls, size did not matter too much.

   See The Expositor’s Bible Commentary vol.12 p.199 for more info.

Q: In Jms 5:2-3, what does this say about hoarding, and why do the evil rich hoard here?

A: The evil rich here are hoarding riches, garments, gold, silver, and even the wages of others. It is not just that they are not generous; they are not even paying out what they fairly owe.

Gary Brandenburg, in a sermon once told of an investor, worth over $200 million, who was working very late at night. Someone asked him why he was working so late. He answered, “so I don’t have to sleep on the dirt.” You see, when he was a child, they were so poor that he had to sleep on the ground. He always remembered that, and so, no matter how wealthy he became, he always feared not having enough and having to sleep on the dirt again.

a) People can hoard out of insecurity about their financial future. They think their future is in their own hands, not God’s, and they are doing their best to minimize risk.

b) People can hoard out of distress at throwing things away. Keep an extra thousand items, because if you don’t someday, far in the future, you might need one of those items, and you don’t want to have to buy it again. But the cost of occasionally buying an item again is less than the hassle of cluttering everything up.

c) People can also hoard out of greed, so they will have the monetary resources to invest in a great deal later. But if your hoarded assets are illiquid, then they likely will not help much.

d) People can hoard after a traumatic life event (TLE). They go from trusting that things will go OK, to cling on to everything you still can.

e) People can hoard out of habit, it can’t ever hurt to have more stuff. They fear running out of something or they feel value in having lots of things around them,

   A person can hoard any and everything, but people more often are “selective hoarders.” They just hoard books, or cars, or clothes, or shoes, or papers, or magazines, or computers, or even cats.

   People can be more likely to hoard things if they are close to a family member who hoards, or after a stressful situation. The Cleveland Clinic thinks that 2-6% of Americans have hoarding disorder. https://my.clevelandclinic.org/health/diseases/17682-hoarding-disorder

   But as strangers and aliens in this world, we need to learn the art of “traveling light” vs. “feeding moths”. As Alec Motyer’s The Message of James 165-166 says, “Hoarding is a denial of proper use (cf. Lk. 12:33), of true trust (cf. 1 Tim. 6:17) and of godly expectancy (cf. 1 Tim. 6:18-19).

   See https://www.mayoclinic.org/diseases-conditions/hoarding-disorder/symptoms-causes/syc-20356056 and https://www.verywellhealth.com/hoarding-5093362 for more info.

Q: In Jms 5:3, on earth gold does not corrode except in acid, and silver tarnishes slowly. Why would their corrosion testify against a person?

A: Pure gold will not corrode at all with air or water. But something made of gold mixed with silver or another metal will corrode, over time. It will be a testimony that the gold was not what it was represented to be. Likewise, oppressing the poor is a testimony against the genuineness of someone’s faith. But just as aqua regia dissolves pure gold, on earth even the most seeming corrosion-proof metal can still be judged and taken away by God.

   James has a singularly unique metaphor here. He is saying they have “treasured up” wrath.

   See Peter Davids’ Commentary on James p.176-177 for more info.

Q: In Jms 5:4, Lev 19:13; Dt 24:14-15; Job 7:1-2; 24:10; 31:13; 31:38-40, Prov 3:27-28; Jer 22:13; Am 8:4-6; Mal 3:5; Mt 20:8, what are some ways people fraudulently withhold wages?

A: Explicitly they might have just failed to pay the wages they were legally obligated to pay, or come up with rationalizations to pay less. Or they might have found legal loopholes to get out of paying. Implicitly they might use hardball tactics to negotiate the very lowest wage or payment possible.

   One example I have heard of is one software game company that paid low but promised a big bonus to all of the programmers once the game was released. Then, right before it was released, they laid off the people. A second example is having hefty finance charges for late payments, and then not making it clear when the payments need to be paid.

   A second example is a large NYSE listed company that cut the salaries of their employees, paying the difference in bonuses based on the company performance. The next year the company had stellar profits, but the executives said it still did not meet their performance goals, so few bonuses were paid.

   A third example of company fraud is if the amount paid is even a penny less than the full amount, the firm might charge a late fee on the entire amount. If multiple bills are owed, and the customer pays part of the total bill, which bill should the payment be applied to (earliest or latest)? Some firms will put it on the payment that is most to their advantage.

   A fourth example is if a company with recurring charges, such as a phone company, adds services (and charges) to customers’ bills without their approval or knowledge. When customers fine out and complain, they take off the charges. But the customers who do not notice are still charged the extra amount.

   A fifth example is through surprise “fees” tacked on to investments, 401K, and wages, inability to cash in on benefits, or unmentioned delays in paying. I know one person who invested his 401K for seventeen years, and after fees the total rate of return was 0%.

   Outside of scripture, this is also mentioned in Sirach 7:20; 31:4; 34:21ff; Tobit 4:14; Testament of Job 12:4; and Pseudo-Phocylides (100 B.C.-100 A.D.) 19.

See The Bible Knowledge Commentary : New Testament p.832-833, Peter Davids’ Commentary on James p.177, and the Evangelical Commentary on the Bible p.1160-1161 for more info.

Q: In Jms 5:5 what exactly is self-indulgence?

A: This is just living for yourself, or hoarding money only for yourself and your family. If you give nothing to God or others, beware that wealth does not become your idol. Self-indulgence can be expending money or pleasure on yourself when you should not. For example, these can be buying designer items, eating expensive foods, expensive wines, etc. It says you “fatten your hearts”, implying wealth changes your heart and character. You want to be really careful of your heart.

   See the Believer’s Bible Commentary p.2240 for more info.

Q: In Jms 5:5, what is the difference between pleasure and luxury?

A: They have a similar meaning, with a slight difference. The Greek word for luxury, espatalesate, is a common one in literature; it does not mean evil living, but rather, soft, extravagant luxury. Pleasure, etryphesate, has the connotation of doing whatever your heart desires, even evil things. Another translation could be “reveling”. They might be different types of indulgence, but James speaks against both.

   See The Expositor’s Bible Commentary vol.12 p.200, The Bible Knowledge Commentary : New Testament p.833, The Expositor’s Greek Testament vol.4 p.469, and Alec Motyer’s The Message of James 167 for more info.

Q: In Jms 5:6, how did the rich murder the poor?

A: There are two ways, with the second being more prevalent.

At least in the city of Rome, anyone with money could hire a private assassin to murder someone else. The rich could just murder those who got in their way. The rich would be harder to kill themselves, since they could have servants who were bodyguards.

They could unjustly use the laws and courts to deprive poor families of food, reduce them to begging, and eventually starve them. It is sort of like when a young boy announced to his dad that he wanted to grow up and be a criminal, his Dad asked, “private or public sector?”

   See the Believer’s Bible Commentary p.2240 for more info.

Q: In Jms 5:7-8, why is it important for Christians to be patient?

A: The Greek word for patience, makrothymon, literally means “long temper”, with the implication of an “even keel”. First, God simply commands us to be patient. What does a farmer get when he plants his crop. He gets nothing immediately, except that he just lost a lot of money on seed. He only hopes to get a great yield much later. Sometimes we miss out on opportunities and blessings when we are not. Being patient on even small, insignificant things develops our ability to be patient for bigger things. Our patience under trials might lead to a greater blessing or opportunity for us; but sometimes it does not. Sometimes, like Job, our perseverance solely serves to glorify God. We can have patience when we remember how patient God was (and still is) towards us.

   The Greek word for coming here, parousia, refers to Jesus’ return. In secular writing it referred to an official visit of a king to a city. The parousia is also mentioned in Matthew 24:3,27,37,39; 1 Corinthians 15:23; 1 Thessalonians 2:19; 4:15; 5:23; 2 Thessalonians 2:1; 2 Peter 1:16; 3:4; 1 John 2:28.

   The early rain was during October to November, just after sowing, and the latter rain was March to April right before sowing. Both rains were needed for a good crop. The early and latter rains were also mentioned in the Septuagint in Deuteronomy 11:14; Jeremiah 5:24; Hosea 6:3; Joel 2:24 and Zechariah 10:1.

   See The Expositor’s Bible Commentary vol.12 p.201, Peter Davids’ Commentary on James p.182-183, A life-changing encounter with God’s Word from the book of James (NavPress) p.98, The Bible Knowledge Commentary : New Testament p.833, the Believer’s Bible Commentary p.2240, and Alex Motyer’s The Message of James p.176-177,180-181 for more info.

Q: In Jms 5:7-11, what is the pattern of patience/perseverance and the tongue?

A: It is an alternating pattern.

5:7-8 deals with patience like a farmer

5:9 deals with the tongue and speaking ill against others

5:10-11 deals with patience and perseverance, waiting until the Lord comes

5:12 deals with the tongue and speaking oaths

   There is an interweaving between the patience in our heart and carefully refraining from speaking rash words. Having patience with God and yourself, accompanied by pride, can lead to grumbling against others whom God is still working on. Having steadfastness under trial, accompanied by pride can lead to rash oaths such as Peter made at the Last Supper. When we are impatient, in general it is harder to control our tongue.

   See Alex Motyer’s The Message of James p.174-175,183 for more info.

Q: In Jms 5:9, what is wrong with grumbling, and what are some ways people grumble?

A: It is wrong simply because God commands us not to do it, but rather do all things with thanksgiving. Beyond that, grumbling is verbally complaining about a person or situation. People grumble when things are bad, or appear needlessly bad or useless, or unfair or unjust. James 5:13-18 contains the antidote to grumbling. Instead of talking bad words to someone else, pray good words to God.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.99,102 for more info.

Q: In Jms 5:10-11, from looking at babies and little children, we are not born with patience at all; it must be learned. So how do we develop our patience?

A: Here are four points.

First, remember how patient God is with us.

Second, ask God to continue to make your character more Christlike, including having patient.

Third, realize that waiting patiently is more beneficial than being impatient about something, since being impatient does not help at all.

Finally, developing your “patience muscle” needs “working out” or practicing being patient. We need opportunities to practice the fruit of the Spirit in Galatians 5:22-23 and to crucify our flesh.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.100 for more info.

Q: In Jms 5:10-11, patience and perseverance/steadfastness relate to each other, but what is the difference?

A: Patience is being able to calmly wait for something, someone, or for God. Perseverance is “toughing it out” and enduring the struggle. You need patience to persevere for a length of time.

   Perseverance is not passively sitting back, but continuing to struggle to do what you know God wants you to do, despite the obstacles. Perseverance is enduring in a contest, be it an athletic, military, or spiritual war. We need to persevere in short, intense affliction, but also in chronic, lengthy trials, without losing our joy or hope.

   Finally, James said that Job had steadfastness/perseverance, but James did not actually say Job had patience. Job was steadfast in his faith in God, but many times Job was impatient with God.

   See The Bible Knowledge Commentary : New Testament p.833 for more info.

Q: In Jms 5:10-11 and Jms 1:3-4 why is perseverance important for a Christian?

A: We are called to endure persecutions and hardship. We are not supposed to be worried about the future, for which we have no guarantees. In the parable of the sower in Luke 8:5-18. The seed sowed on the rock sprang up with joy, but did not persevere. The seed sowed among the thorns grew too, but it was choked out and produced no fruit. People like fast food, even when it is not so healthy; likewise some would like fast food spiritually too.

Q: In Jms 5:12 swearing here refers to promising by something. Here and in Mt 5:34-37, why doesn’t God want us to swear oaths? What do you think God sees when someone swears like this?

A: Some of God’s commands have changed with the New Covenant. Under the Mosaic Law people had to keep their oaths, but under the new and different “law of liberty” in the New Covenant, we are not to make oaths at all. We can commit to what we plan to do. However, if something changes, or we have new information, we want to avoid being locked it.

Q: In Jms 5:12, Hos 4:2; Mt 5:34-37, are oaths bad, or can they be good as Gen 21:24; Dt 6:13; Rev 10:5-6 show?

A: People made oaths under the Mosaic Law (Leviticus 19:12), and they were not to take oaths lightly in Ecclesiastes 5:4; Jeremiah 5:2; 7:9; Hosea 4:2; and Zechariah 5:3-4. But now under Christ, “the law of liberty” we should just let our yes be yes and our no be no.

   Swearing can have three bad aspects. First, it can lead to pride, if you are swearing that something will for sure happen, when you cannot control that. Second, it can bind us to commitments we should not have made. Third, it can tend to make people think that the importance of their answer being truthful should not change because of swearing by one thing versus another, as Jesus showed in Matthew 5:33-37.

   As an aside, the Pharisees avoided oaths as much as they could, and the Essenes never swore oaths.

   See Peter Davids’ Commentary on James p.189 and The Expositor’s Greek Testament vol.4 p.473 for more info.

Q: In Jms 5:12, is it OK to take an oath in a court of law?

A: An oath in a court of law for a sworn witness does three things: 1) it forces you to answer “yes” or “no” instead of evading the question, 2) you might be implicitly agreeing to pay a penalty for perjury if you lie. Two ways of saying an oath in a U.S. Court of Law are “I swear to tell the truth, the whole truth, and nothing but the truth” or “I solemnly affirm to tell the truth, the whole truth, and nothing but the truth.” though I prefer the second.

   There is nothing wrong with these oaths. Jesus was put under oath by the high priest in Matthew 26:63-64. The problem comes in if you swear by God, Jerusalem, the Bible, or effectively say “I will tell the truth because I am swearing on this other thing.” In other words, you would be implying that some of your words are more honest than others. A second problem, which James 5:13-15 addresses, is that if you promise that something will happen in the future; you don’t know the future.

   See https://reyabogado.com/us/how-do-you-swear-to-tell-the-truth-in-court/ and Peter Davids’ Commentary on James p.190, Alec Motyer’s The Message of James p.183-184, the Evangelical Commentary on the Bible p.1161, the Believer’s Bible Commentary p.2241, The Expositor’s Bible Commentary vol.12 p.203, the New International Bible Commentary p.1546, and Calvin’s Commentaries vol.22 The Epistle of James p.353 for more info on why taking an oath in a court of law is OK.

1. In Jms 5:13, do you think you are more likely to pray for help when you are having trouble, or more likely to pray a thanksgiving prayer after the trouble is gone? How should we be balanced here? (Where are the other 9)

A: Many pray more often when they are having trouble instead of when things are going well. It is like their desire for help is greater than their desire to be thankful to God. Don’t decrease your prayers when you are in trouble, but try to make your prayers just as frequent and fervent when things are going.

   In James 5:7-12 there are seven mentions of patience and steadfastness. In verses 5:13-19 there are seven mentions of prayer.

   When Jesus healed ten people with leprosy in Luke 17:11-19, and told them to go to the priest, only one came back to thank Him. Are you similar to that leper, or are you like the other nine?

   See Alec Motyer’s The Message of James p.186 for more info.

Q: In Jms 5:13, when you have these emotions, have you considered that God gives you a command here?

A: Many people would see that you should pray for your suffering, that it would be relieved, but that is not the main point here. When we are suffering, that is an opportunity to draw closer to God in prayer, and God commands us to pray; not just about our suffering, but to be closer to Him. Being cheerful is literally in the Greek “to be of good heart”. When we are cheerful, either for reasons that are self-evident, or else we are just feeling cheerful without any immediate reason, we are command to sing psalms and praise God. As John Calvin says, “there is no time in which God does not invite us to himself.” Or as Motyer says, “we are to “hallow every pleasure and sanctify every pain.”

   See Alec Motyer’s The Message of James p.187-188 for more info.

Q: In Jms 5:14, exactly why were the sick to be anointed with oil and should we do that today?

A: While oil in a dry desert environment can have a beneficial medical effect for skin diseases. When Herod died from an infestation of intestinal worms, Josephus reports that before death he was given a bath in oil in hope that it would help. So the medical effect of oil was a common practice at that time. They were anointing with oil to ask God to heal the person. Note that this was for someone who was very sick, not just someone who had the sniffles. The elders went to him, he did not go to the elders. It was elders who came, not doctors. The elders prayed for him, perhaps he was not conscious or feverish, or not able to pray for himself.

   It is good to do that today too. It is not “magic” but rather prayer. It is an expression of our petition to God for that person. It is good to ask for prayer, and it is good to seek medical help, but what is excluded here is also asking for incantations of a witch doctor or non-Christian faith healer. If someone wants to “hedge their bets” by having a Christian pray for them, and having some New Age or occult spiritualist pray for them also, why would you think that the prayer would work?

   Medicinally anointing the sick with oil was commonly mentioned in ancient literature. In the Bible it is in Isaiah 1:6; Jeremiah 8:22; Mark 6:13; Luke 10:34 (the Good Samaritan). Outside of the Bible it is mentioned in Josephus’ Antiquity of the Jews book 17 ch.172 (about Herod); Josephus Wars of the Jews book 1 ch.657; Life of Adam 36; Apocalypse of Moses 9:3 Slavonic 1 Enoch 22:8-9; 8:35; Philo’s Som. 2.58; Plato’s Menexenus 238; Pliny’s Natural History book 23 ch.39-40; Galen’s De Simplicium Medicamentorum Temperamentis 2.10ff according to H. Schlier, TDNT 1, 230-232.

   Jewish people were told to visit and care for the sick in Git. 61a, Sofah 14a according to the Jewish Encyclopedia vol.11 327.

   Early Christians cared for the sick according to twelve Pre-Nicene Christian writers: Polycarp, Justin Martyr, Tatian’s Diatessaron, Clement of Alexandria, Tertullian, Commodianus, Cyprian, Roman Church leaders, Pontius, Dionysius of Alexandria, Methodius, and Lactantius.

   As an aside, the Roman Catholic church gradually only allowed priests to anoint the sick and administer last rites. However, the 1974 Roman Catholic “Rite of Anointing and Pastoral Care of the Sick” p.26 says that laity can anoint the sick too.

   See The Expositor’s Greek Testament vol.4 p.473, Peter Davids’ Commentary on James p.193, A life-changing encounter with God’s Word from the book of James (NavPress) p.102, the New International Bible Commentary p.1546-1547, The Expositor’s Bible Commentary vol.12 p.204, the Evangelical Commentary on the Bible p.1161-1162, and Alec Motyer’s The Message of James p.192-194 for more info.

Q: Does Jms 5:14 support the Roman Catholic practice of “unction” or “last rites” started in the eight century and codified in the Council of Trent 15.1?

A: No, it says to anoint the sick, not just those who are about to die. The rite of “extreme unction” has its focus on those who are going to die, while the focus in James is on getting well. It is good to do for those about to die, but there is no support for any sacrament that is different for those about to die than those who are sick. Unfortunately besides condemning all Protestantism, the people at the Council of Trent declared anathema any who denied that extreme unction was a sacrament.

   As the Anglican minister Richard Hooker said, contrasting the Anglican Church from the Roman Catholic one “We labour to instruct men in such sort, that every soul which is wounded with sin may learn the way how to cure itself; they, clean contrary, would make all sores seem incurable, unless the priest have a hand in them.” (Richard Hooker, Laws of Ecclesiastical Polity (1888) book 6 ch.6.2.

   See The Bible Knowledge Commentary : New Testament p.834, the New International Bible Commentary p.1547, Alec Motyer’s The Message of James p.191-192,196, and the Evangelical Commentary on the Bible p.1161 for more info.

Q: Does Jms 5:15-16 support “faith-healers” today?

A: No. all of us are supposed to pray. This does not say we cannot use medical help also.

Q: Does Jms 5:16 support the Roman Catholic practice of confession to a priest?

A: No, it says to confess to each other. Do priests generally confess their sins to non-priests?

Q: In Jms 5:16 it says, “The effectual prayer of a righteous man avails much,” while Romans 3:10 says, “There is none righteous, no, not one.” If none are righteous, then why say, “The effectual prayer of a righteous man?”

A: There are three aspects to understanding this.

Without Christ, Romans 3:10 tells of the human condition of every single person apart from God. No one is righteous on their own. But since Jesus came, we are made into righteous people; otherwise nobody would be addressed here.

(Already) Positionally with Christ: because of Christ’s work we are positionally 100% righteous in God’s sight. However, that is not what this verse is talking about.

(Becoming) Experientially with Christ we are supposed to live righteous lives now in our walk with God and our struggle to be more Christ-like now.

Summary: Righteousness here means walking right with God, not sinless perfection. By that definition, yes believers can be and are supposed to be righteous right now.

   See A life-changing encounter with God’s Word from the book of James (NavPress) p.105 for more info.

Q: In Jms 5:16, are we to make a detailed public confession of every sin to someone else?

A: Don’t confess to someone who will gossip, or someone who might be stumbled because of what you share. You do not need to confess every sordid detail, but confess what you did, why, and how you feel about it now.

Q: In Jms 5:16, how are we to confess our sins to others today?

A: A Christian might have one (or more) “accountability partners” to confess their sins to, and who are expected to ask them questions about their walk with Christ. The Christian knows he or she will be asked. Choose someone who is a mature believer and will not be tempted by hearing about your sin, or gossip to others about your sin.

Q: In Jms 5:16, if a Christian died and forgot to ask God for forgiveness for every single sin, would she still go to Heaven?

A: Yes. We were forgiven at the cross. It is Jesus who provides the means of our forgiveness, not our words of confession. However, we are still to confess our sins, and bring up before God all we can remember.

Q: In Jms 5:16, how is prayer of a righteous person powerful?

A: The Greek does not say “fervent” but rather is simply “with prayer he prayed”. The Greek word for powerful here, ischys, refers to a thing or person having the power to be up to a task. Alec Motyer says it could be translated as “untapped resources”.

   See Alec Motyer’s The Message of James p.203-207 for more info.

Q: In Jms 5:17-18 and Lk 3:25, is Elijah an example of patience or perseverance? Why?

A: Yes, Elijah was a good example. Elijah prayed for no rain, for three and a half years, and he was patient, even though the queen wanted to hunt him down. Elijah was a brave example of faith in 1 Kings 18:19-36, However, Elijah was not perfect though. He fled at a single threat in 1 Kings 19:3. Elijah was depressed and fearful after the showdown with the prophets of Baal and the queen wanted to kill him in 1 Kings 19:4-10. Elijah had self-pity in 1 Kings 19:10. But if Elijah, despite his serious shortcomings, can still stand as a shining example of a righteous praying  person, then so can we.

   See Alec Motyer’s The Message of James p.205 for more info.

Q: In Jms 5:19-20 can a genuine believer ever wander from the truth? In what way is the returning wanderer saved from death?

A: Yes. Even the elect can be deceived according to Matthew 24:12,24. Even godly believers can fall seriously, like David did, and wander from the truth; but if they are genuine believers they will come back. The church is many things, but one thing that it should be is a spiritual hospital.

   See The Tony Evans Bible Commentary p.1347 for more info.

Q: In Jms 5:20, Prov 10:12; 1 Pet 4:8, how does us saving a sinner’s soul from death cover over a multitude of sins?

A: It says “cover” a multitude of sins, jut “forgive” a multitude of sins. Blood covering the altar in the Old Testament did not bring forgiveness in and of itself, but it was a means of “connecting” with the forgiveness given by God, later through Jesus Christ, as Hebrews 10:1-4 teaches. Bringing someone back from error her is a means which God used to bring Christ’s forgiveness to the other person. But it also can have a good effect on the person sharing. They can see more clearly the darkness of sin and the light of the love of God. It is all too easy to move away from a full commitment to God, and we need to watch ourselves. But we need to help other believers watch themselves too.

   Also note that it does not specifically say that elders are supposed to do this. “Anyone” who is a believer should do this.

   See Alec Motyer’s The Message of James p.211-212,213 and The Expositor’s Bible Commentary vol.12 p.205 for more info.

Q: In Jms, what about the claim that they found an ossuary [bone box] contains the bones of James the Lord’s brother?

A: Oded Golan, the antiquities dealer who produced this also has produced an 8th century B.C. stone tablet of temple repairs very similar to the account of Joash in 2 Kings. He was arrested by the Israeli police on suspicions of antiquities counterfeit and fraud. A panel of Israeli archaeologists ruled that that both of these are counterfeits; recent text had been added to ancient stone remains. Laboratory tests show that the “patina of age that supposedly covered the ancient script had been applied only recently,” Christian News July 29, 2003 p.1,24. Microscopic analysis of the box showed that the inscription lacked the same aged oxidative coating as the rest of the box. Daniel Eylon, a materials scientist at the University of Dayton, called the forgery “obvious” according to USA Today 6/19/2003 p.8D.

Q: In Jms, why should this book be in the Bible, since Martin Luther had such a low opinion of it?

A: Luther never denied that James should be in the Bible. However, in 1520, when there was discord between Luther and the reformer Andreas Karlstadt, who was then teaching out of the book of James, Luther downplayed the importance of James, saying that compared to Paul’s writings, James was an epistle of straw. Luther never rejected the book of James, but he did put it at the very end of the Bible.

   Luther’s de-emphasis is not so much a commentary on the book of James, but rather a commentary on some excesses of Luther’s theology. Luther compared us with Christ as snow-covered dung. By nature we are ugly, but Christ covers us. This is all good and true. However, Luther left out the fact that Christ is performing a work to sanctify us. God does not only cover over our sinful “dung”, and make us sinless in heaven, but He is in the process of refining us as gold right now.

Q: In Jms, how do we know if what we have today is a reliable preservation of what was originally written?

A: There are at least two reasons.

1. God promised to preserve His word in Isaiah 55:10-11; Isaiah 59:21; Isaiah 40:6-8; 1 Peter 1:24-25; and Matthew 24:35.

2. Evidence of the early church. Here are the writers who referred to verses in James.

Clement of Rome (96-98 A.D.) quotes James 4:6 (same as 1 Peter 5:5b; Proverbs 3:34) 1 Clement ch.30 vol.1 p.13. Elsewhere he also alludes to James.

Epistle of Barnabas (c.70-130 A.D.) ch.19 p.149 alludes to James 1:8.

Shepherd of Hermas (c.115-155 A.D.) quotes half of James 4:12 in Similitude 9 ch.23 p.51. It also refers to part of James 5:19-20 in Similitude 10 ch.4 p.55

2 Clement (120-140 A.D.) ch.15 p.255 alludes to James 2:19-25.

Irenaeus (182-188 A.D.) refers to 3 verses in James.

¼ quote: James 2:23 Irenaeus Against Heresies book 4 ch.13.4 p.478 “Abraham … and so became ‘the friend of God.’ But the Word of God…” In Isaiah 41:8b God says, “or descendants of Abraham my friend”.

¾ quote: James 2:23b “and he was called the friend of God” This exact phrasing is found only in James 2:23b. Irenaeus Against Heresies book 4 ch.15.1 p.481

The Muratorian Canon (c.170-210 A.D.) does not mention James.

Clement of Alexandria (193-217/220 A.D.) quotes James 4:6 and 1 Peter 5:6 in Stromata book 3 ch.6 p.390 and book 4 ch.17 p.428-439

Tertullian (198-220 A.D.) alludes to James 1:13. “but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it.” On Prayer ch.8 p.684

Origen (225-254 A.D.) (225-254 A.D.) quotes James 4:17 in de Principiis book 1 ch.3.6 p.254

Anonymous Treatise Against Novatian (254-256 A.D.) quotes half of James 4:6 p.661

Dionysius of Alexandria (246-265 A.D.) quotes part of James 1:13 in The Gospel According to Luke p.116. He also quotes half of James 1:13 in An Exposition of Luke 22. 46. etc. p.119

After Nicea

½ Eusebius’ Ecclesiastical History (323-326 A.D.) book 2 ch.23 p.128 says that James and Jude are said to have written the letters that bear their names, though this is disputed. Nicene and Post-Nicene Fathers Second Series vol.1 p.128

Hilary of Poitiers (355-367/268 A.D.) quotes from James

Athanasius (367 A.D.) does not refer to any specific verses in James, but he lists the books of the New Testament in Festal Letter 39 p.552

Synopsis Scripturae Sacrae (350-370 A.D. or 5th century) mentions James as part of the New Testament. It quotes all of James 1:1.

Synod of Laodicea (in Phrygia) (343-381 A.D.) canon 60 p.159 lists the books of the Old Testament and the New Testament. Canon 59 p.158 says only the canonical books of the Old and New Testaments may be read in church.

Cyril of Jerusalem (c.349-386 A.D.) mentions James in the “Seven Catholic Epistles of James, Peter, John, and Jude” in Lecture 4.36 p.28

Gregory of Nanzianzen (330-391 A.D.) alludes to James

Amphilochius (-394 A.D.) Iambi ad Seleucum

Didymus the Blind (398 A.D.) quotes James 1:12,2:3 as by James. Commentary on Zechariah 6 p.129-130.

Didymus the blind (398 A.D.) quotes James 1:27 as by James. Commentary on Zechariah 7 p.138

Epiphanius of Salamis (360-403 A.D.) mentions the four gospels, 14 letters of Paul, James, Peter, John, Jude, Acts, Apocalypse of John, Wisdom of Solomon and Sirach (=Ecclesiasticus).

Rufinus (374-406 A.D.) refers to James as Scripture

John Chrysostom (392-407 A.D.) quotes the last third of James 2:18 as “it says”. Homilies on the Gospel of St. John Homily 72 on John 13:20. vol.14 p.267.

John Chrysostom (392-307 A.D.) quotes three-fourths of James 2:13 in Homilies on Philemon Homily 3 verse 25 vol. p.556

Chromatius (died 407 A.D.)

Jerome (373-420 A.D.)

Orosius/Hosius of Braga (414-418 A.D.)

Council of Carthage (393-419 A.D.)

John Cassian (419-430 A.D.) quotes half of James 1:12 in the First Conference of the Abbot Isaac ch.23 p.395

John Cassian (419-430 A.D.) quotes half of James 2:13 in the First Conference of the Abbot Isaac ch.22 p.395

John Cassian (419-430 A.D.) quotes half of James 1:19 in the First Conference of the Abbot Nesteros ch.9 p.439

Jerome (373-420 A.D.) discusses the books of the New Testament. He specifically each of the four gospels, Paul writings to the seven churches, Hebrews, Paul writing to Timothy, Titus, and Philemon. Jerome then discusses the Acts of the Apostles. Then he discusses the seven epistles of James, Peter, John, and Jude. Finally he discusses the Apocalypse of John. Letter 53 ch.9 p.101-102.

Augustine of Hippo (388-430 A.D.) mentions the apostle James and refers to three-fourths of James 2:13 in The City of God book 19 ch.26 p.419

Socrates’ Ecclesiastical History (c.400-439 A.D.)

Cyril of Alexandria (444 A.D.)

Hesychius of Jerusalem (-450 A.D.) (pronounced HESS-us) (later) refers to James 2:3

Eucharius (ca.424-455 A.D.) Instructiones

Speculum (fifth century)

Pope Leo I of Rome (440-461 A.D.)

Prosper of Aquitaine (425-465 A.D.) refers to James 1:17 as by the Apostle James.

John of Damascus (706-749 A.D.) “...seven Catholic epistles, viz. one of James, two of Peter, three of John, one of Jude...” Exposition of the Orthodox Faith book 4 ch.17 p.90

Among Spurious books

Pseudo-Peter of Alexandria (306,285-311 A.D.) alludes to James 3:2. The Genuine Acts of Peter p..258

3. Earliest manuscripts we have of James show there are small manuscript variations, but no theologically significant errors. Here are some of the manuscripts prior to the 8th century.

p20 (=papyrus Oxyrhynchus 1171) 3rd century. James 2:19-3:2; (6 out of 96 letters of 3:3); 3:4-9) A photograph of this manuscript is in The Complete Text of the Earliest New Testament Manuscripts p.96. This book also mentions that the handwriting on the manuscript is very similar to the P. Egerton 4 manuscript of 2 Chronicles and p27, a manuscript of Romans. Alexandrian text

3rd century - 1968 - The Text of the New Testament does not mention 3:3.

3rd century - 1998 - Aland et al. fourth revised edition

p23 Urbana (early 3rd) (=papyrus Oxyrhynchus 1229 (James 1:10-12, 15-18) A photograph of this is in The Complete Text of the Earliest New Testament Manuscripts p.102.

Beginning of 3rd century - 1968 - The Text of the New Testament.

p54 5th-6th century. (James 2:16-18, 2:21?; 2:22-26; 3:2-4) Agrees with Vaticanus, Sinaiticus, and Ephraemi Rescriptus

5th/6th century - 1968 - The Text of the New Testament does not have 2:21.

p74 (=Bodmer 17) Acts 1:2-5,7-11,13-15,18-19,22-25; 2:2-4; 2:6-3:26; 4:2-6,8-27; 4:29-27:25; 27:27-28:31; James 1:1-6,8-19,21-23,25,27; 2:1-3,5-15; 18-22, 25-26; 3:1,5-6,10-12,14,17-18; 4:8,11-14; 5:1-3,7-9,12-14,19-20; 1 Peter 1:1-2,7-8,13,19-20,25; 2:6-7,11-12,18,24; 3:4-5; 2 Peter 2:21; 3:4,11,16; 1 John 1:1,6; 2:1-2,7,13-14,18-19,25-26; 3:1-2,8,14,19-20; 4:1,6-7,12,16-17;5:3-4,9-10,17; 2 John 1,6-7,13; 3 John 6,12; Jude 3,7,12,18,24 (7th century)

7th century - 1968 - The Text of the New Testament has James 2:4 and 1 Peter 1:12

7th century - 1975 - Aland et al. third edition

6th century - 1998 - Aland et al. fourth revised edition

p100 (=papyrus Oxyrhynchus 4449) James 3:13-4:4; 4:9-5:1 (3rd or 4th century)

Vaticanus [B] (325-350 A.D.), Sinaiticus [Si] (340-350 A.D.), and Alexandrinus [A] (c.450 A.D) have all of James.

Bohairic Coptic [Boh] 3rd/4th century

Sahidic Coptic [Sah] 3rd/4rth century

Italic ff (Corbiensis)

Italic s (Bobiensis) James 1:1-2,10,16-3:5; 3:13-5:11; 5:19

Old Latin m (pseudo-Augustine) 1:19-20, 26-27; 2:13-17; 2:26; 3:1-8,13; 14:1,7,10-13; 5:1-3,5

Ephraemi Rescriptus (C) 5th century. James 1:1-4:2

0166 5th century. James 1:11

0173 5th century. James 1:25-27

Armenian [Arm] from 5th century

Georgian [Geo] from 5th century

Ethiopic [Eth] from c.500 A.D.

Peshitta Syriac [Syr P] 375-400 A.D.

Philoxenian Syriac 507/508 A.D.

Harclean Syriac [Syr Her]

Palestinian Syriac [Syr Pal] James 1:1-12

   According to the New International Greek Testament Commentary on James p.59-60, there are no “western family” texts of James, only Alexandrian and Byzantine.

   Other notes are that the Muratorian Canon (c.170 A.D.) did not include James, Hebrews, 1 and 2 Peter, or the third letter of John

See www.BibleQuery.org/James Manuscripts.html for more on early manuscripts of James.

For more info please contact Christian Debater™ P.O. Box 144441 Austin, TX 78714. www.BibleQuery.org