James 1, continued verses 12-27

Outline Introduction: Chapter 1 Body: Chapter 2-5:6 Conclusion: 5:7-20

Introduction: Chapter 1 1:1 Greetings 1:2-11 Testing, Wisdom and the Lowly 1:12-27 Testing, Hearers and Doers of the Word Body: Chapter 2:1-5:6 2:1-13 Do Not Show Favoritism 2:14-26 Doers of the Word / Faith and Works 3:1-12 The Tongue and Speech 3:13-4:10 Call to Friendship with God 4:11-12 Speaking Evil Against Another 4:13-5:6 Judgment on the Rich because of Friendship with the World Conclusion: 5:7-20 5:7-11 Call to Patient Endurance 5:12 Call to Avoid Taking Oaths 5:13-18 Prayer 5:19-20 The Great Commission

James 1:16 Do not err, my beloved brethren. James 1:12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. James 1:13 ¶ Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: James 1:14 But every man is tempted, when he is drawn away of his own lust, and enticed. James 1:15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. James 1:16 Do not err, my beloved brethren. James 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. James 1:18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:12 Happy is the one13 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God14 promised to those who love him. James 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil,15 and he himself tempts no one. James 1:14 But each one is tempted when he is lured and enticed by his own desires. James 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. James 1:16 Do not be led astray, my dear brothers and sisters.16 James 1:17 All generous giving and every perfect gift17 is from above, coming down18 from the Father of lights, with whom there is no variation or the slightest hint of change.19 James 1:18 By his sovereign plan he gave us birth20 through the message of truth, that we would be a kind of firstfruits of all he created. 13 tn The word for “man” or “individual” here is anhr (aneœr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to tiß someone, a person.” 14 tc Most MSS ([C] P 0246 Â read o kurioß (ho kurios, “the Lord”) here, while others have o qeoß (ho theos, “God”; 4 33vid 323 945 1739 al). However, several important and early witnesses (∏23 å A B ¥ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both kurioß and qeoß are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis. 15 tn Or “God must not be tested by evil people.” 16 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2. 17 tn The first phrase refers to the action of giving and the second to what is given. 18 tn Or “All generous giving and every perfect gift from above is coming down.” 19 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness). 20 tn Grk “Having willed, he gave us birth.”

Verse 12 Blessed is {{fill in surprising group}} -- direct echo of Matt 5:3-12 Crown of Life

Crown of Life 2Tim. 4:7 I have fought a good fight, I have finished my course, I have kept the faith: 2Tim. 4:8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Rev. 2:8 ¶ And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; Rev. 2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Rev. 2:10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Rev. 2:11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

At this point James begins the second half of his opening statement At this point James begins the second half of his opening statement. Although he discusses the same topics, he does not repeat himself, for each topic is advanced. The inward causes of defection in the test are discussed rather than the benefits of trials in general. God’s good gift in relationship to the problem of speech, rather than in relationship to prayer and wisdom, is discussed. Putting faith into practice (which means sharing generously) is his focus now, rather than a discussion of the true standing of rich and poor. All of these topics will eventually coalesce in his major discussions and in his conclusion. 1:12 / James begins with a beatitude: Blessed is the man. Like Jesus in Matthew 5:3-12, he pronounces a surprising group blessed, those who persevere under trial. It is not just the person who is tested who is considered happy or blessed but the person who endures or remains faithful. In 1:2–4 James has said that testing produces endurance; now he states that enduring creates true blessedness. Yet James is neither a masochist nor a stoic, neither claims that trials are fun nor that one should enjoy pain. Rather, he points out that the trials serve a purpose, the experiential proof of the reality of faith, and that that should give one the perspective for deep joy. From reactions to testing one knows one is truly committed and that when [one] has stood the test a reward will come. A person passing a test is like silver being assayed and receiving the hallmark of purity: God marks the person “approved”; his or her faith is sound. Such a person will receive a reward, that is (in the Greek idiom), “a crown of life.” This pictures the last judgment as if it were a judges’ stand at the end of a race (cf. 2 Tim. 4:8). The victorious runner approaches and a laurel wreath is set on his or her head. But this wreath is life itself (cf. Rev. 2:10), and not just one winner but all who finish the race (endure) receive the reward, for God has promised it to all those who love him. Salvation has only one price, an enduring love of God. With this prospect in mind, Christians can consider themselves truly blessed or fortunate despite outward circumstances, for they already taste the reward.

Why would we be commanded not to “put God to the test”? There is, however, another possible response to a test: one can collapse and fail. Naturally someone about to “give in” does not want to take responsibility for the failure, for that would be totally inconsistent with a self–image of being a “good Christian,” so he or she rationalizes: “The test was too hard; God is at fault for sending it.” James warns against such a reaction: When tempted, no one should say, “God is tempting me.” Such a conclusion would readily suggest itself to James’ monotheistic audience. Is God not sovereign? James refuses to answer this question, for such a discussion would obscure the real point. This person does not want deeper understanding, but an excuse. The claim that the test comes from God is not at heart a theological analysis but a placement of blame for the failure; it is an accusation. James rejects this accusation for two reasons. First, “evil people should not put God to the test” (the phrase God cannot be tempted by evil is a misunderstanding of the Greek). Israel had done this many times (at least ten times: Num. 14:22); every time they faced suffering, they blamed God, doubting his will and ability to help them. But the Old Testament responded, “You shall not put the Lord your God to the test as you tested him at Massah” (Deut. 6:16). These Christians must not make the same mistakes Israel did, testing God. Second, he does not tempt anyone. God does not wish evil on others; he does not cause evil; he does not test in the sense that he tries to trip someone up. James does not continue this explanation and clear up the issue of theodicy, for he has said enough for his purposes: God can be trusted. The cause of one’s failure does not lie in God. Why would we be commanded not to “put God to the test”?

Deut. 6:16 ¶ You must not put the LORD your God to the test as you did at Massah. JPS Torah Commentary: After indicating that God will meet all of Israel’s needs, Moses recalls an incident in which the people challenged God’s ability to do so and implicitly threatened to rebel against Him. He urges them not to do so again, but to observe the commandments so that all may go well with them. 16. Do not try That is, test. During the incident in question, the people complained because they lacked water to drink (Exod. 17:1–7). In the course of complaining they “tried the Lord, saying, ‘Is the Lord present among us [lit., in our midst] or not?’” The Lord’s presence among a people or within a land refers to His providential control of events affecting them. (See Exod. 8:18; cf. also Deut. 7:21; 31:17; Josh. 3:10). The people saw their demand as a test of God’s control of conditions in the desert, specifically His ability to supply water. (Exod. 17:2) Tests of that sort imply a lack of confidence in God’s ability. Such a lack of confidence was understandable at a time when there had been only a few demonstrations of that ability, and the Israelites were therefore not punished for their complaints in Exodus. (See Exod. 14:10–14; 15:22–25; 16; 17:1–7.) But after repeated demonstrations of His power their continued lack of confidence angered God and led to punishment because it was a sign of spiritual obtuseness. (Num. 11; 14, esp. vv. 11, 22.) This reasoning is spelled out in Psalms 78 and 106, which indicate that testing God is a consequence of forgetting His past marvels, especially those that took place during the Exodus. (Pss. 78:7, 11–20, 41–42; 106:11–14.) For this reason, the present paragraph is a natural sequel to verses 10–15, which warn against forgetting God who brought Israel out of Egypt, and a natural introduction to verses 20–25, which urge that children be taught about the Exodus. Massah The incident referred to took place at Rephidim. After the incident, the Israelites named the place Massah and Meribah, “The Place of Testing and Quarreling” (Exod. 17:7). (NET: The place name Massah (hD;sAm, massah) derives from a root (hDsDn, nasah) meaning “to test; to try.”)

17: Numerous links to latter-day revealed teachings Gifts: See footnotes a, b, c Father of Lights: possibly a reaction to astrology No Variableness: See Mormon 9:9

Father of Lights Possibly a reaction of astrology

Note three points-- keys to the remainder of the chapter: James 1:19 ¶ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: James 1:19 ¶ Understand this, my dear brothers and sisters!21 Let every person be quick to listen, slow to speak, slow to anger. Note three points-- keys to the remainder of the chapter: Swift to listen Slow to speak Slow to anger

James 1:20 For the wrath of man worketh not the righteousness of God. James 1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. James 1:20 For human22 anger does not accomplish God’s righteousness.23 James 1:21 So put away all filth and evil excess and humbly24 welcome the message implanted within you, which is able to save your souls. 22 tn The word translated “human” here is anhr (aneœr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger). 23 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion). 24 tn Or “with meekness.”

Effects of Anger Counter to “God’s righteousness” Related, somehow to receiving the “engrafted” or “implanted” Word Why might this be?

James 1:22 But be ye doers of the word, and not hearers only, deceiving your own selves. James 1:23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: James 1:24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. James 1:25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. James 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. James 1:23 For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. James 1:24 For he gazes at himself and then goes out and immediately forgets what sort of person he was. James 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does.

verse 22 Links to “swift to hear” in v19 “Become doers of the word”: a summary of the whole of the letter of James. See 4:11 -- “doers of the law”, which James sees as equivalent

Perfect Law of Liberty James does not explicitly say what this is, so by inference we can deduce he was speaking of the Torah, as fulfilled by Jesus. Philo: “Those who live in accordance with the law are free.” (Prob. 45) Stoics saw this as well. Seneca: “We are born in the kingdom: freedom is to obey God.” (Vit. beat. 15:7) John 8:31-32 -- a gradual process “In effect, James is saying to his community: this is who we are, and the Torah frees us to maintain this relationship.”

James 1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. James 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. James 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. James 1:27 Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

verses 26/27 bridle the tongue -- two metaphors Links to “slow to speak” in v 19 who did the widows & fatherless represent? God’s community has always been most interested in the fate of the poorest / least advantaged. (Rawls: Original Position) See: Pres Monson’s Sunday AM GC talk Purity laws brought to a new dimension & relationship with actions in v 27