THE BOOK OF JAMES

Author: Though there are several James’ mentioned in the New Testament, James the half brother of Jesus (Matt. 13:53-58) is the recognized author of the Book of James.  It is believed that James did not become a believer until after the resurrection (John 7:5, I Cor 15:7.  James was also recognized as the leader of the Jerusalem Church (Acts 15:13-22, Gal 2:9).  James was stoned to death along with a group of Christians in AD 62. 

Date:  Believed to be written between AD 45 and 48.  It was one of the earliest written books in the New Testament, preceded only by the Book of Matthew. 

Recipients:  James is written to the 12 tribes in the Diaspora.  These are the Jews who were scattered among the nations, i.e., outside of Palestine, scattered through out  Syria, Egypt, Greece, Rome, Asia Minor and Babylon, etc.   Though James could have been writing to all scattered Jews, it is believed that the intended audience was only Christian Jews, since he was the recognized leader of the Christian Jewish Church.   

Theme:  The purpose of the letter is to exhort the early believers to Christian maturity and holiness of life.  This letter deals more with the practice of Christian faith more than with Christian precepts.  The believers is told to achieve spiritual maturity through a confident stand, compassionate service, careful speech, contrite submission and concerned sharing. 

Chapter 1 -- Stand with Confidence 

            In order to attain Christian maturity and holy conduct it is essential that the Christian have a firm foundation.  The believer must be able to stand with confidence. He is not to be pushed down by trials nor pulled over by temptations.  James says that maturity comes when believers A) rejoice in diverse trials; B) resist temptations; and C) rest in God’s Word. 

            A.  Rejoice in Diverse Trials (1:2-12)

      To understand this portion of scripture one must know and understand the meaning of the word here translated as temptation.  The Greek word is Peirasmos, which does not mean temptation in the way we usually use that word, but rather means testing.  Peirasmos is trial or testing directed towards an end, and the end is that the tested one emerges stronger and purer from the testing.  All to often we respond to trials with groaning and complaining, which do not contribute to Christian maturity.  James gives three points here that will help one score high on the test. 

1.  Have the right attitude

Those faced with diverse trials are told to consider it pure joy.  A trial should not be seen as a punishment, a curse, or a calamity, but rather something that must prompt rejoicing.  Note that James does not say that the believer should be joyous for the trials but in the trials.  This reflects what the believers attitude should be when he is in a trial.  Trials generally hurt, stress us and cause us much discomfort.  How can we then rejoice in the midst of them?

2.  Understand the advantage of trials

            Verses 3 and 4 give the advantages of trials.  Trials, rightly accepted, produce the quality of endurance.  Faith is like gold, it stands in the test of fire, and must go through the fire to prove its authenticity (I Peter 1:6-7).  True faith, like pure gold, endures no matter how hot the fire.  True faith develops staying power; steadiness or endurance in the face of difficulties (ROM. 5:3-5).

            When perseverance is allowed to finish its work, it will produce the by-products of maturity and spiritual fulfillment.  Thus the goal of trials is to make one perfect and entire.  Perfect here meaning mature or finished is coupled with entire meaning whole or complete, to give the idea of perfected all over or fully developed in every part.  The word used for perfect is teleios which as the sense of being fit for the task for which one was designed.  The Christian is therefore to rejoice in trials because he knows that when carried to full term, they will produce a thoroughly mature Christian, who lacks nothing and is indeed all that God wants him to be. 

            Peter gives a third reason for rejoicing during trials in I Peter 4:12-13.  We are to rejoice because we are being afforded the opportunity to share in Christ’s suffering, which then has the benefit of exceeding great joy when He returns to get us. Would we be as happy about the return of Christ and finally going to heaven if life was a breeze with no hardships; if we were still living in Eden.  If the stresses of this life make us rejoice at the thought of  Heaven, think of how much we will rejoice when finally there.  But yet we do not like trials.  How then can he rejoice in them?

3.  Get assistance for trials (1:5-12)

            If we lack the understanding on how to keep the right attitude in going through trials we are told to seek God for wisdom.  Wisdom is the application of knowledge.  God will give you the process for getting through trials with rejoicing.  But this requires that we come to God with no doubt; believing that He has the answer, is going to give us the help we need, and that we are able to do what He is asking us to do.  We can not get wisdom when we are double minded or unsteady, trying to decide whether we want to give up on the trial, or go through the trial or when we are wavering on God’s ability to get us through.  Asking for wisdom in faith  means committing oneself to obey what God reveals.

            Trials will come to all believers, whether rich or poor.  The poor should never think himself too lowly to get God’s assistance and the rich should never think himself to high to need God’s assistance.  The poor should rejoice in that God loves him enough and thought enough of him to come to his rescue.  The rich should rejoice in that God cared enough about him show him that even in his riches he is just as frail as all humans (Job 34:19, Prov. 22:2).

            The Christian who faces and endures trials with the right attitude is blessed of God.  He will mature in his Christian walk and shall be rewarded.

            B.  Resist deadly temptations (1:13-18)

      Just as a wrong response to trials will hinder spiritual maturity, so will a wrong response to temptation.  The word used for temptation in this section is peirazomai which is used to speak of inner temptations or solicitations to sin.  In this section James gives the source of temptation, the steps in temptation and the solution for temptation. 

1.  The source of temptation (1:13-14)

            From the beginning of time it has been man’s first instinct to blame others for his own sin.  Here James makes it very clear that not only does God not tempt anyone to sin, He also can not be tempted to sin.  The source of temptation is from within a person.  Temptation stems from one’s own evil desire, lust or inner cravings for that which is forbidden.  Our inner cravings attempt to draw us away from that which is holy as the hunger of a fish draws him from his hiding place.  They then entice us like the bait entices the fish.  In other words, our inner cravings both build and baits the trap.

2.  Steps in temptation (1:15-16)

            The imagery here is the birth process.  The lust or desire conceives and from this conception sin is born.  The unmentioned father of course is Satan.  The grotesque child, sin, then matures and produces its own offspring, death.  Oftentimes, because we have not given our desires, cravings and will completely over to God, and fully accepted His will, they are used against us by our enemy.  Satan does not give us lust, it is already there.  He merely energizes that lust oftentimes by simply implanting a thought.  As we ponder over the thought, more fuel is added to the lust and we are drawn away-- lust is conceived.  Unless aborted the seed of lust will bring forth the child, sin.  Sin allowed to mature, going unchecked or without repentance, will give birth to death.

3.  The solution for temptation (1:17-18)

            Just as the father of darkness - Satan- generates the offspring of sin and death, even the more God the father of light brings the gift of life and salvation.  The solution for temptation is to be found in a close relationship with God the Father and to have constant response to His Word.  As Christians we must realize that we are no longer our own.  We gave ourselves to God.  We belong to Him and now we must do as He wills (Gal 2:20, Gal 5:24, Tit. 2:12, II Cor 10:4-5).  If we crucify our lust, when the enemy sends the thought, there will nothing there for it to fuel; no drawing away, no enticing and thus no conception.

            James says that maturity comes when believers A) rejoice in diverse trials (1:2-12); B) resist temptations (1:13-18); and C) rest in God’s Word (1:19-27). 

            C.  Rest in God’s Word (1:19-27)

      Proper response to God’s Word is essential to Christian maturity.  The Christian is to be ready, willing and anxious to hear God’s Word.  He is to be slow to speak, not argumentative and always ready for debate, and slow to get angry.  In an argument or debate it is the one who is listening and pondering over what is being said who is less likely to behave unseemly (2 Tim 2:15-16).  When one acts in anger, he will not act in a way that is pleasing to God (Eph. 4:26).  If one is going to fulfill the righteousness of God he must separate himself from moral filthiness, impure and unholy affections; and abundance of wickedness.  After laying aside these things one is to humbly receive the Word of God.

      Receiving the Word means more than just hearing it and agreeing that it is true.  To receive the Word one must respond to it in active obedience.  He who professes to hear the Word and does not do what he claims to hear is deceiving himself by believing that his simply hearing the word and acknowledging its truth is enough.  The blessing of Christian maturity occurs when one puts into action the Word of God and does the work required there.  James finally points out that true religion (a strict follower of a belief) is not based on what one says, but rather on what one does. 

Chapter 2:  Serve with Compassion

            James just pointed out that true religion finds an outlet in service.  He now shows that service must be carried out with compassion and points out that such service requires two things: 1) that we truly accept one another; and 2) that we be willing to assist one another. 

            A.  Accepting one another (2:1-13)

Either there was some problems with snobbery in the church, or James feared that such a problem would arise.  The Jews themselves were very snobbish and class oriented people.  They already thought themselves to be better than the Samaritans and Gentiles.  They also gave much honor to those who were rich and powerful.  Respect of persons is a phrase used for undue and unfair partiality; it means catering to someone because he is rich, influential or popular.  This partiality was forbidden in the Law (Lev. 19:15). 

      James says that in accepting one another it is important to show courtesy to all.  In the church, there was to be no favoritism shown because of one’s class, economic or social standing.  The Church was the only place in the ancient world where social distinction was not to exist.  Slaves and slave owners sat together, and in some cases the slave held higher position in the church than his owner.  This was an awkward situation (Eph. 6:5-9 Col. 3:22-25).  With God there is no respect of persons (I Peter 1:17, Rom. 2:11).

      In verses 5-7 James wanted to show that not only was it wrong to favor the rich and disregard the poor, but it was also unreasonable.  For God himself has chosen the materially poor to be rich in spirit.  Also, apparently it was those who were rich or well off who were leaders in the attempt to kill and oppress Christians.

      The law spoken of in verse 8 is given in Lev. 19:18, and affirmed by Christ in Matt. 22:39.  Some might ask, well who is my neighbor?  When we consider the teachings of Jesus, that question really become irrelevant (Matt. 7:12; Matt. 6:43-48).  Recognizing that some might tend to dismiss their sin of being prejudice as a trivial fault, James made it clear that breaking any one law made one guilty of breaking the entire law.  There are doctrines which try to incorporate the old covenant into the new covenant.  However, when they do so they only seem to focus on the Ten Commandments.  The Law includes not only the Ten Commandments but also all that God told Moses to tell the people to live by (Deut. 5:27, 30-33).   Remember that the audience to whom James is writing is Jewish Christians who were probably trying to hold on to the Old Covenant while reaching to grab the New Covenant (Matt. 9:16-17, Heb. 8:7-1).  James warns them that by breaking one law they would be guilty of the entire law.   he suggest that rather than living by the Old Covenant they should live by the Law of Liberty.  The Law of Liberty requires that we be merciful to one another, accepting one another in our weakness; realizing that we too desire God’s mercy in his dealing with us.  

            B.  Assist One Another (James 2:14-26)

      James in teaching believers to be mature Christians said that maturity comes through serving with compassion.  In serving with compassion, we as believers are required to accept one another and to assist one another.  The emphasis in this passage of scripture is not the nature of true faith, but rather on the false claim of  having faith.  James is making the point that if a man claims to have faith but has no evidence to back up or support his claim then of what value is his claim.  He says such a claim of faith is worthless because it is all talk and no walk.  It is an empty boast.  Faith without works is dead.  In other words, workless faith is worthless faith; it is unproductive, sterile, barren and showing no signs of life.  A claim of having faith, but having no works to show, is a false claim

      In verse 14 James asked a question ‘Can faith save him’.  It is clear that James expected an answer of no to this question.  An answer of no to this question appears to contradict Paul’s teachings on justification by faith.  James gives us a clear example of why the answer to this question is no.  In verse 19 he reminds us that the devils believe in God, and they even have evidence that they believe.  But are they saved?  There are many unsaved persons who believe in God and have faith that God can do whatever he chooses to do.  Muslims for example believe in God.  They have named Him Allah.  But He is the same God of our Old Testament.  He is the God who created man, who told Noah to build the ark, and who gave Moses the Law.  Are they saved?  Is believing in God or having faith in God, enough to say that one is saved.  Understand that James is not preaching salvation by works.  He is simply saying that faith must have its evidence and that the evidence is the work that one does because he has faith.

      Still the fact that James insist that faith must be accompanied by works in order to be saved seems to contradict Paul’s teachings.  This is particularly evident when James 2:21-24 is compared with Romans 4:1-5.  James seems to be saying that Abraham was justified by his willingness to obey God and sacrifice Isaac.  Paul says Abraham was justified by his faith and uses the story of Abraham to prove the point given in Acts 3:28-30; justification by faith.  The quote used by Paul in Rom. 4:3 is from Gen. 15:6  which occurred before Isaac was even born (Gen 15:1-6).  In Gen 22, Abraham proved his faith in God when he acted on God’s command to sacrifice Isaac.  It was his faith in God that led him to this act of obedience.  However, it was not at this event that God justified Abraham and called him righteous.  His initial justification occurred about 40 years earlier.  Since both Paul and James use the justification of Abraham to illustrate their points, we might get a more clear picture of faith and works if we stop to understand what is meant by justification. 

Justification - The judicial act of God whereby He justly declares and treats one as righteous.  It is an act of divine reckoning and does not mean that the person behaves in a righteous manner.   

Justification is by grace (Rom. 3:23-26, Tit. 3:5).  It is God’s declaration that the demands of His Law have been fulfilled in the righteousness of His Son.  The basis of this justification is the death of Jesus.  Christ died for the sins of the world (I Peter 3:18, 2 Cor 5:19).  Justification is God’s act of grace (Rom 3:24), based on the work of Christ and accomplished through His blood (Rom. 5:9), made available to man through the resurrection of Jesus (Rom. 4:25).  Because of God’s grace, justification is available to the world. 

On an individual basis, justification is by faith (Rom 3:28).  Although the Lord has paid the price for  justification of the world, it is through our individual  faith that He is received and His righteousness is experienced and enjoyed (Rom. 3:30, 2 Cor 5:21).  When a man expresses faith in the redemptive and justifying act of Christ, God then justifies him.  He charges the sin of man to Christ and credits the righteousness of Christ to the believer.  The justified believer is declared by the Righteous Judge Himself to have nothing laid to his charge (Rom 8:1, 33).  By God’s grace he initiated justification for man.  Through our faith in Christ we receive justification (Eph 2:8-9). 

      Is Paul saying that works are not needed or required? Look at Eph 2:10.  True faith in God requires that we obey Him and He has ordained that there are certain things (good works) that we are to do.  So, is Paul’s goal to teach against the importance of works.  No Paul’s goal is to prove that individual justification is based on faith in Jesus and not on an individual keeping the Laws of Moses (Gal. 2:16).  This is the same point that he is trying to make in Romans (Rom. 9:30-32, Rom. 11:6).  Paul was preaching against the Jewish belief that simply keeping the Law would award him acceptance with God.  Paul is preaching against justification by works of the Law.   

      I believe that Paul also teaches that man must act on his faith in order to receive salvation (Rom. 10:9-10, Acts 2:38) and that man must have a will directed at obeying God in order to maintain his salvation (Heb. 5:9).   Does Paul believe that faith and works are tied together? Yes (Tit. 1:16).  Paul also believes that the Christian gives evidence of his faith by his good works (Tit. 2:7, 14, Tit 3:8). 

      James is not teaching salvation based on works.  He is simply pointing our that true faith in Jesus will be acted out and displayed in our works.  As we mature in Christ our words of faith are to be backed up by our actions.  We are to have compassion for one another and desire to help one another.  Paul believed and taught this also (I Tim. 6:18-19). 

Justification is by grace, through faith, and resulting in good works.  Genuine faith is evidenced by works.  

Chapter 3 - Controlled talk

            James in writing this letter to address Christian maturity and holiness of lifestyle said first that a Christian should stand with confidence (Chapter 1), and second that a Christian should serve with compassion (Chapter 2).  Here in Chapter 3, James is saying that in maturing in Christ and living a holy life a Christian should speak with care.  Most of chapter three is directed at attacking a careless and corrupt tongue (3:1-12).  But near the end of the chapter he also appeals for one to control his thoughts (3:13-17). 

A.  Controlled talk (3:1-12)

      James starts this chapter by stating that not everyone should want to be a teacher because teachers he says will be judged even harder.  Since the teacher will many times be dealing with those who are young in the faith he must 1) take care that he is teaching the truth and not his own opinions and prejudices; and 2) take care that he does not contradict his teachings by the way he lives.  It is offensive for a teacher to teach one thing and live another.  James points out that everyone sins (including the teacher), and that the easiest sin to fall into involves our talking.  So the man who can control his tongue, and not be offensive in what he says, is mature and able to control himself. 

vs. 3-5 - Here James says that the tongue is a very small but influential member of the body.  He uses three examples to make the point of how powerful small but properly positioned elements can be:  the bit and the horse, the rudder and the ship, and the spark and the forest. 

vs. 6-7 - Here he speaks of the character of the tongue.  First it is like a destructive fire.  The damage that the tongue can cause is like that caused by a forest fire.  A forest fire never starts out big.  It starts small and quickly grows to be out of control.  A small fire starts in one pile of leaves, soon becomes widespread and wipes out the entire forest.  Words that come out of our mouths have just the same effect.  A sentence with no more than 5 simple words, poorly stated and unexplained, can tear down someone’s character and destroy a reputation and a life.  And it all happens very quickly.

      Second James says the tongue is an instrument of corruption.  It is an uncontrollable source of evil which has the same effect as poison.  It can bring about death.  What has been said in passing, whether true or untrue, can bring about death to a friendship, a marriage, a career, a family, a individual ministry, and even a church.  Words can cause problems that seem to never be corrected.  They can change the way we see ourselves, the way we see others and even the way we see God.  The tongue is the member of man’s body that is most used as a instrument by the Devil.

      James is not the only book that speaks about the tongue.  But before we look at particular scriptures that describe the tongue, let’s look at Matt. 12:34-37.  Although the scriptures speak of the tongue, it is really the person in whom the tongue resides that is being described.  The tongue is described as deceitful and false (Ps. 120:2-3, Micah 6:12), and sharp and venomous (Ps 57:4, Ps 140:3).  In other words  the tongue is able to cut like a sharp sword and puncture like a snakes fangs, both resulting in death.  It is described as flattering in Prov. 6:24 and back-biting in Prov. 25:23.  Is. 59:3 speaks of a tongue that mutters evil (complains in error); while I Tim. 3:8 speaks of a double tongue (one that speaks both bad and good, for and against).  Though these scriptures speak of the tongue, they are really referring to the people who display these action in the way that they talk.

      In Prov. 10:9 we find that the wise man refrains his lips and from Prov. 17:27 the man who has knowledge speaks sparingly.  In Prov. 21:23 a man who controls his mouth and tongue is more likely to stay out of trouble.  Prov. 29:20 compares the dependability of one who speaks to soon to that of a fool.

      There are also scriptures relating to the tongue that give us instructions or warnings (Ps 39:1, Prov. 10:20, Prov. 15:2,4, Prov. 17:20, Prov. 21:6, Prov. 25:15).  One scripture that really sums up the importance of the tongue is Prov. 18:20-21.  A person’s words, figuratively called the fruit of his mouth and the harvest from his lips, can benefit him when his words are positive and uplifting.  However, one’s words may bring death as well as life.  Those who love it (the tongue) refer to those who are talkative; they will suffer the consequences of what they say.

      The scriptures given in other books of the Bible agree with the teachings of James.  The tongue though it is a very small part of the body is very powerful, and the way that it is used tells us a lot about the person’s character.  In verses 9-12 James makes the point that an uncontrolled tongue praises and blesses God while at the same time wishing evil on man .  The point James is trying to make is that the believers tongue should not be an instrument of inconsistency.  One writer in studying this section said “small and influential, the tongue must be controlled; satanic and infectious, the tongue must be corralled; salty and inconsistent, the tongue must be cleansed. 

B.  Cultivate Your Thoughts (3:13-17)

      A key to right talk is right thoughts.  It is not intelligence that keeps a lock on the tongue, but rather it is wisdom characterized by humility, grace and a desire for peace.  Wise describes one with moral insight and skill in the practical issues of life.  Understanding refers to intellectual perception and scientific acuteness.  Wisdom is not measured by getting degrees or acquiring information in lectures, but by humbly applying truth to life. 

      True wisdom makes no room for bitter envy (zealous jealousy) or selfish ambition or rivalry.  The one who has these problems should not be proud of them.  Envy and strife (selfish ambition or rivalry) can only produce disorder, confusion and evil practices and thus they are of the devil.  But wisdom that comes from God is holy, peace loving, considerate, submissive, merciful, impartial, and sincere.

      To achieve spiritual maturity a believer must learn to speak with care.  Comely speech comes from a wise spirit.  A controlled tongue is possible only when our thought are properly cultivated.  A mouth filled with praise results from a mind filled with purity. 

Chapter 4 - Submit with Contrition 

            This chapter of James makes it clear that there were carnal divisions and disputes among the believers.  One cause was the selfish desire of many to be teachers (3:1), but the basis cause was disobedience.  There was a lack of true separation from the world in the lives of the people.  This lack of separation was evident by the fights, quarrels, lust hate, envy, pride and sin that was among the people.  These things are detrimental to spiritual growth and maturity, so James gives advice on how to stop them.  He says a believer must turn hatred into humility, judgment into justice, and boasting into belief. 

            A.  Turn Hatred into Humility (4:1-10) 

      James begins this passage by asking the question “Where does this fighting and bickering come from”.  He then answers the question by stating that it comes from the lust within us.  This is really a statement of the cause of these conflicts.  Though we are often deceived into believing that there are external reasons for bickering among saints, the real cause is the war that is brewing within each of us.  The Christian in his fighting must battle the flesh, the world and the devil (James 3:15, Eph. 2:1-3). 

The Flesh (1-3)

      The word lust does not necessarily mean sensual passion.  It simply means desires.  These desires are at work in the members of the body, and they excite the flesh and create problems.  Remember, the body itself is not sinful; it is the fallen nature that attempts to control the body that is sinful.  The flesh is human nature apart from God.  Our goal as believers is to allow the new nature that is in us and controlled by the Spirit of God to control our flesh (or govern our thoughts and actions) (Gal. 5:16-17, Rom. 8:1-13).  The conflicts that these believers are having flow out of inner lust or pleasures.  They desire and would even kill to obtain.  Their covetousness leads to frustration when they can not obtain the things they pursue.  All of this leads to quarreling and fighting.  They do not stop to pray about their desires and when they do pray, it is a selfish prayer aimed at enlarging their pleasures, not at glorifying God.  To continue to grow and mature in Christ the believer must daily walk in the Spirit and be committed to mortifying the deeds of the flesh (Col. 3:1-10).

The World (4:4-5) 

      The believer is married to Christ (Rom. 7:4).  Spiritual adultery is being married to Christ yet loving the world (I John 2:15).  Just as the flesh is the human nature apart from God, so the world is the human society apart from God.  If we live and operate in the ways of society apart from the will of God then we are living by the world’s standard (loving the world) and are enemies of God.  A believer whose heart is drawn to the ways of the world is then a spiritual adulterer.  In the Old Testament, God called Israel’s idolatry adultery because the idols had robbed Him of the people’s devotion.  Christians have been called out of the world and have been crucified to the world (John 15:18-19,  Gal. 6:14).  We should not then live and operate by the worlds standards.  There are four dangerous steps that take the believer into a wrong relationship with the world: 1) friendship with the world (James 4:4); 2) being soiled by the world (James 1:27); 3); love with the world (I John 2:15-17); and 4) conformity to the world (Rom. 12:1-2).  God judges compromising believers so that  they will not be condemned with the world (I Cor. 11:32). Friendship with the world shows hatred towards God.  Anyone who chooses to be a friend of the world,  becomes an enemy of God. 

The Devil (James 4:6-7) 

      The Christian who lives for the world and the flesh becomes proud and pride is one of the devil’s chief tools.  God gives grace to the believer, but He cannot help the Christian who is proud, who refuses to repent of sin and humble himself.  The word resist or opposes is a military term meaning to battle against.  God is for the lowly but does battle against the lofty. We are to submit or render obedience to God and resist or take a stand against the devil. When we first submit to God then we can effectively resist the devil (I Peter 5:5-9).   

            The key to dealing with hatred, quarreling, strife and envy is a humble spirit, submitted to God.  Before one can mature in Christ he must first in humility submit himself to God.  Such submission will cause one, through the Spirit of God, to mortify the deeds of the flesh, reject the world’s system and resist the devil. 

            In verses 7-10 James gives a series of commands, which if followed will lead to harmony, holiness and maturity.  James called for commitment by saying Submit to God, resist the devil and draw near to God.  He called for cleansing by saying  cleanse your hands and purify your hearts (Do not become involved in sinful actions and purge your heart of all hypocrisy).  He called for contrition by saying be troubled or sorry and mourn.  Contrition means a feeling or remorse or deep sorrow for sins or wrong doings.  Rather than participating in merriment and gaiety, we should grieve, wail and mourn to show sorrow for our sins.  Acting in humility and submitting to these commands will cause God to lift you up. 

B.  Turn Judgment into Justice (4:11-12) 

      These Jewish believers to whom James was writing were not only involved in conflict and jealousy, but were also condemning and judgmental.  To slander and judge one another is not consistent with the humble spirit required by God.  To judge another one must assume a haughty position (Matt 7:1-5, I Cor 5:1-13).  We are to hold up a standard before one another; not with the intent to condemn, but rather to exhort to holiness.   

C.  Turn boasting into belief (4:13-17) 

      In addition to conflict and a judgmental spirit among the believers, bragging also appears to be a problem.  In verse 13 James uses a businessman who is self oriented as an example.  He has made travel and business plans without once considering God.  He speaks as if he controls time and as if his success is totally dependent on him.  James reminds those who boast, that their lives are but a mist, a puff of steam, easily blown away, disappearing as quickly as it arises (Prov. 27:1).  Rather than being boastful and self centered, making plans for life apart from God, the believer is to submit his way unto the Lord, believing God to perfect those things that concern him (Ps. 138:8, Ps. 32:8, Prov. 3:5-7).  James reminds the believer that boasting is evil(Ps. 49:1-9).  It exalts self rather than God.  If one is going to boast it should be in God (Ps . 34:1-2).

      To attain spiritual maturity a believer must do the good he now knows.  He must stand confidently on God’s Word even in trials and temptations.  He must with compassion serve his brethern without prejudicial favoritism, but with practical faith.  He must speak carefully with a controlled tongue and wise, cultivated thought.  He must submit to God with a humble spirit, just actions and a trusting heart.  He must be what God wants him to be, do what God wants him to do, and speak as God wants him to speak.  Now that the believer has been told God’s wishes, to refuse to carry out God’s will is sin.     

Chapter 5 - Share With Concern 

            Here in this final chapter James focuses his attention on our responsibility not to be selfish and greedy, but rather to be willing to share.  Christians should share our possessions, share in patience and share in prayer.   

            A.  Share in possessions (5:1-6) 

      Here James offers no plea for reform.  He only warns that wealth hoarded up will lead to misery, end up corroded, and result in condemnation.  In the East there were three main sources of  wealth.  They were 1) crops (corn and grain), which James said would become corrupted (rotten); 2) garments (Gen. 45:22, Josh. 7:21, Jud. 14:12, 2 Kings 5:5, 22) which James said would be eaten by moths (Matt. 6:19); and 3) gold and silver, which James said would become cankered (rusty).  Gold and silver do not actually rust but they do become corroded.  When allowed to sit without use or care, gold darkens and silver tarnishes.  James is making the point that all the wealth that the rich persons is holding on to will one day lose it’s value.  James warns that this corroded wealth will testify against the wealthy so strongly that it will feel like a flesh eating disease that burns like fire.

      More than condemning the fact that these people were rich, James was speaking against the means they used to acquire their riches and their behavior.  The Old Testament spoke clearly against mistreatment of the poor, and withholding wages (Lev. 19:13; Deut. 24:14-15; Prov. 3:27-28; Jer 22:13; Amos 8:4-7; Mal 3:5).  The cry of the poor was going up to the Lord and would testify greatly against these evildoers in the day of judgment. For they had been unjustly treated, but had held their peace.   James says that the rich by hoarding up wealth for themselves  were fattening themselves up for the slaughter.  Just as an animal eats and becomes fat and is led off to slaughter without any resistance, so without resistance were the rich being lead to destruction. (Prov. 11:24-28)

      In an attempt to become even richer, the wealthy would use their influence in the courts.  They were guilty of  causing condemnation and even the death of some innocent people, who could not afford to offer any resistance.  The greed for wealth had led to murder (I Tim 6:9-10). 

      A believer who seeks spiritual growth should not become caught up in the accumulation of wealth for himself.  He should be willing to share all that God blesses him with, for the glory of God and the good of others. 

B.  Share in Patience (5:7-12) 

      The early church lived in expectation of the immediate Second Coming of Jesus.  James exhorts the people to wait with patience for the little remaining time.  The early rain was the rain of late October and early November.  It was this rain that caused the seed to germinate.  The latter rain was in April and May and caused the seed to grow and mature.  While they were waiting they were not to murmur against one another or judge one another responsible for their condition.  The judge (Jesus) was at the door (coming soon).  Those who were being mistreated were to be patient and not worry about their condition.  Jesus, the soon coming Judge would avenge them.  Job is given as an example of someone who in the midst of affliction, waited patiently on the deliverance of God.

      The New Testament uses three different words to describe the Second Coming of Jesus.

      1.  Parousia, the most common, is the word for someone’s presence or

arrival (Matt.24:3, 27, 37, 39; I Thess. 2:19, 3:13, 4:15, 5:23; 2 Thess. 2:1; I Cor. 15:23; I John 2:28; 2 Pet. 1:16; 3:4) .  It was used for the invasion of a country by an army and of the visit of a king or governor to a province of his empire.  When this word is used of Jesus, it means that his Second Coming is seen as the final invasion of earth by heaven and the coming of the King to receive the final submission and adoration of his subjects.

 2.  Epiphaneia (Titus 2:13; 2 Tim. 4:1; 2 Thess. 2:9)  This word is used of

the appearance of a god to his worshippers, and of the accession of an emperor to the imperial power of Rome.  When this is used of Jesus, it means that his Second Coming is God appearing to His people, both to those who are waiting for Him and to those who are disregarding Him.

3.  Apokalupsis (I Pet. 1:7, 13)  This word means an unveiling or a laying

bare.  When it is used of Jesus, it means that His Second Coming is the unveiling of His power and the glory of God. 

            The Second Coming of Jesus is the arrival of the King; it is God appearing to His people and mounting His eternal throne; it is God unveiling on the world the full blaze of his heavenly glory and power.  The New Testament teaches that no man knows the day or hour when Christ will return (Matt. 24:36; Mark 13:32) and that His coming will be as quick and sudden as lightening and as unexpected as a thief in the night (Matt. 24:27, 37, 39; I Thess 5:2; 2 Pet. 3:10).  Thus the believer must 1) be watchful and ready (I Pet. 4:7; Matt 24:36-51); 2) not grow weary with the long delay (2 Pet. 3:4); and 3) use the time given to him to prepare for the coming of the King (I Thess. 3:13, 5:23; Rom 13:11-14). 

C. Share in Prayer (5:13-20)           

            To end this letter James put emphasis on prayer.  The greatest assistance a believer can offer another is faithful prayer.  However to share in prayer a believer must have a sensitivity to someone’s needs, engage in diligent supplication for those needs, and recognize the significance of those needs.  Two of the greatest weaknesses in the average church today are the areas of prayer and praise.  There is much need for prayer and much cause for praise.  Suffering should elicit prayer and sufficiency should elicit praise.  Believers are to be sensitive to the sufferings and needs of others and to pray for those needs.  The word sick (asthenei) in verse 14 should not be thought to refer exclusively to physical illness.  It means to be weak and is used also of weak in faith and weak in conscience (Acts 20:35; Rom 14:1; I Cor. 8:9-12).  The word anoint here is aleipsantes, to rub with oil (as in refreshing- Luke 7:46) not chrio, which is used for ceremonial anointing.  In James 5:15 the word for sick is Kamnonta which means the sick (sick one or sick person).  This person could be either physically and/or spiritually sick.  James’ point is that the weak and weary (afflicted whether mentally, physically, emotionally, spiritually) would be refreshed, encouraged and uplifted and assured of restoration by the elders who rub oil on their heads and pray for them.  Believers are encouraged to confess there faults to one another so that prayer can be made for one another and healing of the soul can occur.  The powerful and effective prayer of a righteous person brings the needed cure from God.