James
Greetings
11[From:] James,
servant (slave, bondman – Gk. doulos) of God and of the Lord Jesus the Anointed One (Messiah, Christ),
[To:] the twelve tribes in the dispersion (diaspora). [The first Christian congregations consisted mainly of Jews who had fled from Jerusalem. Some of the places to which the letter was sent and read aloud were probably Phoenicia, Cyprus and Antioch in Syria north of Jerusalem, where many had fled, see . The letter was written to Messianic Jews living outside their homeland, scattered throughout the Roman Empire, but it is at least as relevant to Christians today.] Greetings (be joyful)! [James was Jesus' half-brother who came to faith only after Jesus' resurrection. James had a leading role in the church in Jerusalem, see ; . The greeting is similar to that in the letter sent from Jerusalem, see , which James initiated, see . This confirms that it is the same James who wrote this letter. Compared to other New Testament letters, the introduction and greeting are short. In Paul's letter to Rom. for example, the greeting is seven verses long.]Do not be led astray from the faith
Rejoice when you are tested
2
Trials and temptations can arise from many directions and in many different ways, but here James urges us to face them with the right attitude, because testing our faith produces endurance!
Ask for wisdom
5If any of you lacks wisdom [to go through these trials], he should ask [always ask for wisdom] from God, who gives to all generously (freely; without reservation) [in a simple and uncomplicated way] and without reproach (blame, contempt; lecturing) – and that [wisdom] will be given to him [he will receive the clarity and insight he needs]. [; ; ] 6But he should ask [continue to pray] in faith, without doubting (without being uncertain and divided in his judgment), for the one who doubts [is tossed back and forth between faith and unbelief] is (literally: has been) like a wave of the sea, driven and tossed by the wind. 7Such a person should not expect (imagine, think) to receive (that she will receive) anything from the Lord [of what comes from him/his presence], 8because she is divided in two (literally: "two-souled"), wavering (unstable, unreliable) in all her ways (in everything she undertakes).Temptations for the poor and the rich
[The following verses give examples of the temptations of different groups. A poor believer is tempted to get caught up in complaining about his situation. Instead, he should rejoice in everything God gives him. The rich man should not boast of his wealth.] 9Furthermore, the brother [or sister] who lives in simple circumstances should boast of having been exalted [deemed worthy of being tested]. 10and the rich [should boast] of his weakness (smallness), because he will disappear like the flower in the grass. 11The sun rises with its heat and scorches the grass, its flowers fall off, its beauty perishes. So too shall the rich man wither away in the midst of all his endeavors.Blessed is the one who passes the test
12Blessed (happy, blessed, enviable) is the man who endures [perseveres and does not waver under] the trial (temptation), for when he has passed the test [proved himself to be genuine and authentic], he shall receive the crown of life [eternal life] that he [the Lord] has promised to those who love him. [The Sermon on the Mount also begins with blessings, see . The Greek has a broad meaning of both trial and temptation. The nuance between the English words does not exist in Greek. Prayer plays an important role both before ("lead us not into temptation," see ) and during the trial/temptation, see .] 13When tempted (tried), no one should say, "God is tempting me," for God cannot be tempted by evil, and he himself tempts no one. 14Instead, each person is tempted when he is drawn away [lured away from God and the Christian community] and enticed (like a fish caught on a hook) by his own desire. 15Then, when desire becomes pregnant (Gk. sullambano), it gives birth (Gk. tikto) to sin, and when sin is fully grown (mature), it leads to death [Rom. 6:23]. 16My beloved siblings (brothers and sisters in faith), do not be misled (stop wandering away from the truth).Do not deceive the heart
17Every good gift we receive (every beneficial gift; everything that is good and gives – Gk. dosis) and every perfect gift (Gk. dorema) comes [always first] from above, from the Father of lights [heavenly lights] – he who neither changes (is fickle) nor shifts between light and darkness (literally: in whom there is no change or shifting shadow).
[All good things originate in God. The Greek word dosis refers more to the giving and the purpose of the gift, while dorema points to the gift itself as a generous blessing. Using terms from astronomy, James illustrates God's immutability and steadfastness. The Creator of the universe does not change in intensity like the sun and moon, whose brightness varies throughout the day. Nor does he, like the planets (which eclipse each other in their orbits), alternately enter and exit darkness.] 18By his own decision, he brought us to life through the word of truth (Gk. logos aletheia), so that we might be like the first fruits (the first harvest) he receives from those he has created. [; ; ; , ; ; ] 19Now understand this, my beloved brothers and sisters in the faith: Every person [each one] should be quick (swift, ready) to hear (listen) [primarily to God's word, see , but also when other people speak],
slow to speak [deliberately wait before speaking],
slow to anger [consciously refrain from taking an angry inner stance toward someone/something, see ] –
20for a person's anger accomplishes nothing that is righteous (right) before God [it does not lead to a character characterized by the righteousness that comes from God]. [Anger (Gk. orge) comes from the verb orgao – "to swell/bulge" (from an inherent drive or passion), denotes a seething anger, determined rage, and indignation, and is often used to refer to God's controlled anger and justified resistance, see ; ; . Paul urges us to be angry about the right things, see , but not to curse people, see ; ; ; .] 21You must make the decision to remove (strip off) all your impurity (filth) and all excessive evil [hatred and malice that bubbles up, manifests itself, and taints the whole soul] from your lives [permanently remove and consciously cast evil out of reach forever, just as one would take off dirty clothes]. Humbly receive (be willing and open to) the word [God's word] that is planted in you and that can save (preserve, heal) your souls. 22
A reconstruction of a Roman mirror from finds in Pompeii. The surface is polished and provides a mirror image, albeit a hazy one. Located at the National Museum in Naples. James compares God's word to a mirror.
to care for (look after; visit) orphans (fatherless, abandoned, forsaken) and widows in their distress [; ; ; ; ] – to [always] keep oneself uncontaminated (spotless, uncorrupted) by the world.
[Throughout this passage, it is emphasized that there is a unity between hearing/doing and words/actions. This is reinforced by the fact that Greek does not have the word "and" in the last part. These are not two separate acts of piety – showing mercy in practice and keeping oneself from worldliness – but they belong together as a whole and confirm each other. See also ; .]Love is not partial
21My brothers and sisters (brothers and sisters in faith), you cannot believe in our glorified Lord Jesus the Anointed One (Messiah, Christ) and at the same time discriminate between people (be partial). 2Let's say a man comes into your synagogue (church) wearing gold rings on his hands and fancy clothes, and at the same time a poor man (totally dependent on others for his livelihood) in dirty clothes. 3If you then give all your attention to the one wearing the fine clothes and say to him, "Sit in this place of honor," while you say to the poor man, "Stand there," or "Sit there on the floor (at my feet)." 4If so, are you not making distinctions and becoming a judge on false grounds (malicious motives)? 5Listen, my beloved brothers and sisters in faith. Has not God chosen those who are poor in the eyes of the world (completely dependent on others for their livelihood) to be rich in faith (to have great, abundant faith) and to inherit the kingdom He has promised to those who love Him? 6But you have insulted (despised) the poor. Are not the rich your slave masters (exercising power, oppressing you)? Are they not the ones who drag you before the courts? 7Are they not the ones who insult (slander, blaspheme) the good (beautiful, precious) name that is mentioned above you (you are named after)? [; ; ] 8If you fulfill the royal (foremost) law [teaching] as expressed in Scripture: "You shall love [selflessly and generously] your neighbor (your fellow man)
as [you love] yourself." [; . This commandment summarizes the teaching of the Books of Moses and the Prophets. It is called "royal" mainly because it is based on the king Jesus.]
9But if you discriminate (judge a person by their outward appearance), you sin and are convicted by the law [the teachings in, for example, ] as transgressors (criminals). 10For if anyone keeps the whole law [all of God's commandments] but fails in one area [breaks one commandment], he is guilty of everything. [Then he has broken God's teaching as a whole. In the example above, see verses 2-4, it concerns the commandments of impartiality in and the underlying general principle of love in .] 11For he who said, "You shall not commit adultery (be unfaithful to your spouse)" []
He also said, "You shall not murder." []
If you do not commit adultery, but you do murder, you have still become a transgressor of the law [violated Moses' teaching]. 12So speak and act like those who will be judged under the law of liberty. 13For whoever has not shown mercy (grace) will receive a judgment without mercy, but mercy (grace) triumphs (rejoices, prevails, boasts) over judgment.Show your faith through your deeds
14My brothers and sisters in faith, what good is it if someone says they have faith but does not have works? The faith mentioned above [which does not result in good works] cannot save him, can it? 15If a [believing] brother [or sister] is naked and lacks daily food, 16and one of you says to him, "Go in peace!" [The usual Jewish phrase for farewell.] "Keep warm and eat so that you may be satisfied," what good is it if he does not give him what is necessary for the body? 17In the same way, faith is also dead (powerless, inactive) if it does not have deeds [actions that back it up]. 18But someone will say instead [James now introduces a third party who objects with a rhetorical statement]: "You have faith, and I have deeds [you have faith, and I have good deeds]." Show me your [alleged] faith without (separate from) deeds, and I will show you my faith through (based on) my deeds. 19You believe that God is one, and you are right to do so. Demons also believe this, and they are terrified [literally: the hair on their arms stands on end]. 20But do you not realize (are you unwilling to look at the facts), thoughtless (empty, foolish) man [without any spiritual life], that faith without [good] deeds is without effect.Two examples—Abraham and Rahab
[Two examples of how faith and deeds are connected are taken from the Old Testament. Abraham – a jew, and Rahab – a pagan.] 21Was not our father Abraham justified by works when he offered his son Isaac on the altar? [Abraham was the forefather of the Israelites, see . He was willing to sacrifice his only son, Isaac, see .] 22You see that his faith worked together with his deeds, and by his deeds his faith was made complete. 23Thus the Scripture was fulfilled that says: Abraham believed God,
and it was credited to him as righteousness. []
He was called God's friend. [; ] 24So you see that man is justified by works and not by faith alone. [Another example from the Old Testament.] 25Wasn't the prostitute Rahab (Gk. Raav) likewise justified by works when she took in the messengers (spies) and let them escape by another way? [The story of how Rahab hid the two Israeli spies in her house in Jericho is found in . She is also included in Jesus' genealogy, see , and is one of the heroes of faith in .] 26Just as the body without the spirit is dead, so faith without works is dead.The power of the tongue
31My brothers and sisters (brothers and sisters in faith), not many of you should become teachers, for you know that we will receive a stricter Judg. 2
What we say matters.
Two examples of something small controlling something large
3When we put [a small] bit in a horse's mouth
to make it obey us
, we also control its whole body. 4Consider (think about) ships,
which are so large and driven by strong winds,
yet they are steered by a small rudder wherever the helmsman wants to go. 5In the same way, the tongue is a small limb but with great claims (which can boast of great things and its power). [The tongue is like the bridle of a horse or the rudder of a ship – it determines the direction of travel.] A third example shows how something small can destroy something large Consider how a small fire can set a large forest ablaze.
6The tongue is [like] a fire,
a world of evil among our members.
It defiles the whole body
and sets the whole course of life on fire
and itself is set on fire by Gehenna (hell). 7All kinds of four-footed animals [the horse mentioned in being an example], birds, reptiles, and aquatic animals
can be tamed and have been tamed by man.
8But no human being can tame the tongue;
it is restless and evil (an unreliable evil), full of deadly poison.
9
The serpent's tongue is two-parted. Jacob uses this image to describe the tongue of an unrestrained person, which can both praise God and spew out curses.
and with it we curse people
who are created in God's image.
10From the same mouth come blessing
and cursing.
This should not be, my brothers and sisters (brothers and sisters in faith). 11Can a spring [at the same time] from the same rock
give both sweet and bitter (Gk. pikros) water? [No, that is impossible. The word for "bitter" is unusual and is only used here and in about bitter envy.] 12My brothers and sisters in faith,
can a fig tree
produce olives
or a grapevine
produce figs? [No, that is impossible.] Nor can a salt spring (salt water – Gk. halukos) yield (produce) sweet water. [These parables bring to mind Jesus' teaching in the Sermon on the Mount, where a true tree can be recognized by its fruit, see . Around the Dead Sea there were springs that produced salt water, while further north there were freshwater springs. Olives, figs, and grapes are also well-known fruits. The readers of the letter, who had fled their homeland, could well identify with these parables, see .]Wisdom
[The following two paragraphs ( and ) constitute the climax and chiastic center of the letter. The contrast between true and false wisdom reaches its crescendo in the next paragraph, where it becomes clear that a Christian cannot be divided, fragmented, and ambivalent. James uses the Greek word for "two-minded" (dipsychos, see ). This somewhat unusual adjective also appears in the introduction to this letter (), where the question of wisdom is first raised (). In verses 17-18, the subject is expanded in the form of eight characteristic points. The contrasts become clear in the choice of words.] 13Is anyone among you wise and understanding (experienced, learned)? Let [then] this person show (demonstrate) their deeds [give examples of their actions] in wise gentleness (literally: 'the gentleness/meekness of wisdom') [well-balanced and gentle strength that does not emphasize itself, see ]. [True wisdom is primarily about being able to apply the knowledge one has in daily life.]False wisdom
14But if you have
bitter envy
and selfishness (rivalry; selfish ambitions)
in your heart
you should not
boast [have a superior attitude]
and lie against the truth.
15Such [false] wisdom does not come from above
but is earthly,
soulful (sensual, worldly, unspiritual),
indeed, downright demonic (devilish).
16For where there is envy and selfishness,
there is [also]
disorder (there is confusion, anarchy, turmoil)
and all kinds of evil (empty, meaningless) deeds.True wisdom
[Now follow eight points describing true wisdom. The contrast to worldly wisdom (which is demonic and causes disorder, see ) is great, and this is made clear by the structure and Greek word choice. The wisdom from above is described in fine harmony with several alliterations. Central to this are six words beginning with the Greek letter epsilon (ε), surrounded by words beginning with the letter alpha (α).] 17But the wisdom from above is first and foremost
pure [God's wisdom is holy, unblemished],
then (it is also):
peaceful (completely tranquil),
gentle (forgiving, forgiving)
accommodating (compliant, open; willing to listen), filled with
mercy
and good fruits,
impartial
and sincere.
18The fruit of righteousness is sown (spread/scattered) in peace (complete harmony) by (for, to) those who create (produce, bring about) [actively work for] peace (complete harmony).
[The expression "fruit of righteousness" is taken from the Old Testament, see ; and also appears in . Righteousness and peace belong together, see ; . The Greek here can be interpreted as meaning that the fruit of righteousness (in the singular) can be sown both by and for peacemakers, see also . The seed that yields a harvest of righteousness will always be sown in peace by/for those who actively work for peace – the peace that brings complete harmony, see .]Love God and love people
Struggles and conflicts – murder
[The following paragraph is thematically related to chapter 2. There, the commandments not to commit adultery and not to murder are quoted, see . Now these are repeated and explained in reverse order. Murder in and adultery in .] 41Where do all the fights and conflicts among you come from?
Don't they come from the desires that battle within your bodies? 2You want (burn with desire), but do not receive, you murder [] and envy,
but do not gain,
you fight and quarrel.
You have nothing because you do not ask (request). 3You ask, but you do not receive, because you ask wrongly [for the wrong reasons] – so that you can squander it on your pleasures.Friendship with the world – adultery
4You adulterers (unfaithful)! [You love the world and betray God, see .]
Do you not know that friendship with the world
is enmity with God?
Whoever wants to be a friend of the world
becomes an enemy of God.
5Or do you think that Scripture is speaking idly when it says: The Spirit whom he has made to dwell in us is jealous?
[Not an exact quote, but the same content as ; ; .]
6But he [the Holy Spirit] gives us more and more grace (power, undeserved favor from God) [when we turn away from our selfishness and overcome evil and envy]. That is why it says: God opposes [prepares to go to battle against] the arrogant (proud),
but gives grace (favor) to the humble. []
7Submit yourselves therefore to God [voluntarily and immediately place yourselves under His command] – resist (take a firm stand against) the devil [the one who throws accusations back and forth, reviles, and slanders],
and he will flee [away] from you. []
8Draw near to God,
and he will draw near to you. []
[The meaning is to reflexively draw oneself very close. Here, the Greek has an actively ongoing verb form.]
Clean your hands [actions], you sinners,
and purify your hearts [purify your inner life, sanctify your way of thinking], you double-minded (indecisive, divided – literally: "two-souled") [who love God and at the same time follow your own desires]. [As you draw closer to God:] 9Feel deep remorse and weep [over your unfaithfulness],
let your laughter be replaced by sorrow,
and your joy by grief [for your sins].
10Humble yourselves [bow down your inner man] before the Lord,
and he will lift you up [; ].Do not speak ill of one another—God is our judge
[The following passage is about "doing," see verses 11, 13, 15. The main point is that only one has the right to judge – God. The passage begins with the word "speak" and is thematically related to , which deals with the tongue. Verses 11-13 also form a chiasm.] 11Do not speak evil of (do not accuse, do not slander) one another, brothers and sisters (brothers and sisters in faith).
Anyone who slanders or judges another believer slanders the law [the Books of Moses – Torah] and judges the law [because and command us to love God and our neighbor, see ; ].
But if you judge the law [if you yourself are not under the law], then you are not a doer of the law but [place yourself above it as] its judge. 12One is the lawgiver (giver of instruction) and judge –
he who has the power to save (rescue) and to destroy. [The center of the chiasmus.] But you – who are you to judge your neighbor (your fellow man)? [God is both lawgiver (Gk. nomo-thetes – the one who gave the teaching with all the commandments) and judge. He also knows the hearts and intentions of all people and can therefore judge fairly, see ; .] Warning—do not boast about tomorrow
[The expression "Listen now" is found only here and in . It ties these passages together and gives a sharp warning. In the next passage, , there is a warning against earning wealth in an unrighteous way. Here in , wealth is not mentioned. Instead, it is about the underlying motive, which is the love of money. It is not money itself that is the problem, but the love of it, see . The problem James highlights in the example below is when God is omitted from daily life and the love of financial gain becomes greater than the desire to do God's will.] 13Listen now (pay attention), you who say: "Today or tomorrow we will travel to this or that city, stay there a year, do business, and make money."
14You know nothing about tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15Instead, you should say: "If the Lord wills and we live, we will do this or that."
16Instead, you boast and are confident. All such boasting is evil. 17Therefore, whoever understands (knows; has understood) to do good but does not do it, commits (for him it is) a sin [he sins]. [; ]Warning to the unjustly rich—the cries of the oppressed reach the Lord
[The following passage is about the unrighteous rich and is related to the passage in . The expression "Listen now" is found only here and in and gives a sharp warning.] 51Listen now (pay attention), you who are rich!
Weep and wail over the misfortunes that are coming upon you. 2Your wealth has [on the day Jesus returns, see ] rotted (decayed, perished) and your [storehouses with] clothes are moth-eaten. 3Your gold and silver have rusted, and the rust will testify against you and consume your flesh like fire. You have stored up treasures in the last days. 4Behold, [note, realize that] the wages – belonging to the workers who harvested your fields –
which you have withheld, cry out,
and the cries of those who harvested
have reached the ears of the Lord of hosts [the Lord of hosts]!
[; ; ] 5You lived in luxury and abundance on the earth, you fattened your hearts on the day of slaughter. 6You have judged, you have killed the righteous [; ] – he does not resist you (does not oppose you).Be patient
7Siblings (brothers and sisters in faith), be patient until Jesus comes (do not lose hope regardless of circumstances). [Example from agriculture:]
See [observe] how the farmer waits for the earth to yield its precious harvest,
how he patiently waits for the first rain [the autumn rain that causes the seed to sprout]
and the latter rain [the spring rain that causes the harvest to grow and the fruit to be abundant].
8In the same way, you must be
patient (do not lose hope regardless of circumstances).
Strengthen (stabilize, balance) your hearts [make them firm and well-grounded in the truth],
for the Lord's coming is very near. 9Stop complaining (grumbling, sighing) about one another,
so that you will not be judged. [Stop harboring unforgiveness and discontent that are not expressed in words and not resolved.]
Behold! The judge is already standing at the gates [plural, see ]. [Examples from the prophets:]
10As [yet] another example, my brothers and sisters in faith:
Consider the prophets, how they endured suffering (coped with stress and carried a spiritual burden) and their patience (balanced temperament, forgiving others when they did wrong). []
11See [observe, consider] how we say that those who have stood firm are blessed (happy). You have heard of Job's endurance (steadfastness) [how he stood firm during trials], and you have seen the Lord's purpose [how he richly blessed Job in the end], for the Lord is full of grace and mercy.Forgiveness and restoration for those who have strayed
12[This concluding paragraph is thematically related to the opening paragraph in . Key words that link these sections are "death" and "led astray," which are only found in ; . The first paragraph ends with a warning against being led astray, and the last paragraph ends with an exhortation to bring back those who have been led astray, see ; .]Above all, my brothers and sisters in the faith:
do not swear oaths,
neither by heaven nor by earth
nor by anything else.
Let your "yes" be [a simple] yes
and your "no" be [a simple] no,
so that you will not fall under Judg. 13Is anyone among you suffering ("suffering pain" – tormented; afflicted with difficulties)?
Then he should pray [turn to God in confidential prayer]. [] [The Greek word for suffering here is kakopatheo and can refer to painful difficulties of various kinds, see ; . It derives from the adjective kakos, which stands for something "inherently evil/bad," and the noun pathos, which describes a strong feeling that is aroused, such as pain, consuming desire, or burning passion.]
Is anyone happy?
Then he should sing [and play] hymns (psalms) [praising God over and over]. [; ]
14Is anyone sick (weak)?
Then he should call together the elders (church leaders) of [the local] church, and they should pray for him after anointing him with oil in the name of the Lord. 15The prayer of faith shall (will) save (rescue, deliver, heal, preserve) the sick (exhausted, powerless) person,
and the Lord shall raise him up [again].
And if he has committed (though he should have committed) sins [that have caused mental and physical consequences],
he shall be forgiven. 16Therefore confess your sins (transgressions, missteps) [fully – wholeheartedly and openly] to one another, and pray [also] for one another so [in such a way] that you may be healed (cured, renewed – Gk. iaomai).
Much can accomplish (overcome) [] the [pleading and need-oriented] prayer of a righteous person when it is effective.
[The Greek verb for confessing, exomologeo, has the preposition ex as a prefix, which intensifies its meaning. A person who is right with God and people has the opportunity to constantly and actively fight powerfully and victoriously (Gk. ischuo) in prayer. The last verb, Gk. energeo (to work in power), is in the medium form, which means that it is a collaboration between the one who actively prays and God who allows the prayer to produce results. The passive form of Gk. iaomai (to make whole) focuses on the intervention of the great Physician in both body, soul, and spirit.] 17Elijah was a man with the same nature [who also suffered and was affected by emotions in the same way] as us. He prayed that it would not rain, and then it did not rain on the land (on earth) for three years and six months. 18Then he prayed again [that it would rain in Israel], and the heavens gave rain and the earth bore its fruit [].Help each other back on the right path
19My brothers and sisters in faith, if any of you stray from the truth, and someone brings him back, 20and he will know that whoever brings back a sinner from his wrong way (wrong thought patterns, which have gradually strayed from the truth) saves his soul from death and covers a multitude of sins [i.e., many sins are forgiven that have been committed by the one who has been saved and restored]. [See also ; .]
