| This Bible Study was written and submitted by:Joseph M. Willmouth, Pastor of Trinity Bible Church in Biloxi, Mississippi 39532. This contributed article is copyright protected, and the sole property of the contributing author. It may be freely copied and used provided the above credits are included. Document expiration: indefinite. |
An Exegetical Word Study and Commentary
(King James Version)
Original version was completed as a thesis for a Master of Divinity Degree in May 2000
Changes have been made, like eliminating Greek fonts, to accommodate the html format
by Joseph M. Willmouth
JAMES
Chapter One
I. Problems And Believers: 1:1-12
A. The Reason We Have Problems (1:1-4)
1:1. James [iakobos {ee-ak'-o-bos: n, nom, m, sg}; James, Grk. form of Jacob] a servant [doulos {doo'-los: nom, sg, m, n}; a slave, bond-servant, one pledged or bound to serve, a devoted servant] of God [(Theou) Theos {theh'-os: n, gen, m, sg}; the supreme divine being, the true, living, and personal God] and of the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; Lord, Master, sovereign] Jesus [(Iesou) Iesous {ee-ay-sooce': n, gen, m, sg}; Jesus, Heb. Joshua; Jehovah is salvation] Christ [(Christou) Christos {khris-tos': n, gen, m, sg}; Christ, anointed, the Messiah, Son of God], to the twelve [dodeka {do'-dek-ah: adj, dat, f, pl}; twelve] tribes [(phulais) phule {foo-lay': n, dat, f, pl}; tribe, kindred, nation, people] which are scattered abroad [diaspora {dee-as-por-ah': dat, sg, f, n}; dispersion, i.e. Jewish resident in Gentile countries, scattered abroad], greeting [(chairein) chairo {khah'ee-ro: pres, act, inf}; used in salutations; to be well, to thrive, greeting, hail].
The book of James opens with the half-brother of Jesus (see introduction) identifying himself as the bond-servant of God and the Lord Jesus Christ. This opening statement points out the truth that to be a "servant" of the Lord's, a person must first recognize that Jesus Christ is Lord. The word "Lord" means "Master" or "Sovereign." Too many Christians live as though they are the masters, and not the servants that we are called to be. The Word "servant" doesn't imply that once a person becomes a Christian they become involuntary slaves, but the word conveys the idea of being a bond-slave or a devoted servant. A bond-slave during the time of Christ was a slave who was released, but willingly made the choice of indefinite slavery (Ex.21:6). A pierced ear probably meant obedience to the master's voice.(1)
| 1. Can we truly be the servant of Jesus if we do not recognize Him as "Master" or "Sovereign"? Look up Matthew 7:21-23 2. Why did James use the phrase "a servant of God and of the Lord Jesus Christ". What is the significance of this phrase? Did James always believe in Jesus? See John 7:3-5 a. "Lord" or (kuriou) is a title used in Scripture for God Himself. James grew up with Jesus, played with Him, watched Jesus grow into manhood, and watched Jesus take over as Head of the family when Joseph died. Yet James called Him (kuriou Christou), God our Savior.3. When was it likely that James, the older half brother of Jesus (Matt. 13:55; Gal.1:19), begin to believe in Jesus? See 1 Corinthians 15:4-7 4. If we recognize Jesus as Master or Sovereign, how will we behave? See Luke 6:46-47; John 14:15 5. When does Jesus manifest His love to us? See John 14:21; 15:10 6. The bond-servant (doulos) had five characteristics that were true of his life: a. He was owned, totally possessed by his master.7. How do I receive honor? See John 12:26 8. How do I receive reward? See Colossians 3:23-24 |
In order to have a proper attitude, we must make Christ the Lord of our lives or we are serving the wrong master. The Apostle James also tells us whom he is writing. The word "scattered" comes from the Greek word, "diaspora" which refers to the Jews who were scattered among the Gentiles as their ancestors had been during the days of captivity. Here James is writing to those Jewish Christians that were scattered to the East in Babylon and Mesopotamia. Some have claimed that the "12 tribes" are to be taken metaphorically as the Gentile church scattered around the Roman Empire, but is not consistent with a literal translation (see introduction). (2)
1:2. My brethren [(adelphoi) adelphos {ad-el-fos': nom, pl, m, n}; from the same womb, brother, one of the same nation or nature, of equal rank and dignity, an associate], count [(egesasthe) egeomai {hayg-eh'-om-ahee: v, imper, aor, mid, dep, 2 per, pl}; to deem, consider, count, judge, think] it all joy [(charan) chara {khar-ah': n, acc, f, sg}; cheerfulness, calm delight, gladness, be exceeding joyful], when ye fall into [(peripesete) peripipto {per-ee-pip'-to: v, subj, aor, act, 2 per, pl}; to fall into something that is all around, light among or upon, be surrounded with] divers [(poikilois) poikilos {poy-kee'-los: adj, dat, m, pl}; various in character, divers] temptations [(peirasmois) peirasmos {pi-ras-mos': n, dat, m, pl}; a putting to proof, experience of evil, adversity, temptation].
James uses the word "brethren" in writing to Christians throughout this book in reference to other Christians. The word means "from the same womb," which is a good description of all true believers because we are all "born again" the same way (John 3:3-8; 1 Peter 1:23). Now James addresses the issue of believers being over taken by various temptations and adversities in their lives. The troubles that James is addressing here are those difficulties designed to prove or strengthen our faith. Like metal that is tested by heat to bring out its strength and purity. This is why we can count it all joy in our trials, because God is purifying us, making us stronger. The Bible Knowledge Commentary points out that, "It is important to note that James did not say that a believer should be joyous FOR the trials but IN the trials." (3) The believer's joy is based on his relationship with Christ, and it is Christ that will see us through (1 Cor.10:13). While the Devil tempts us to bring out the worst in us, God tests us to bring out the best in us.
| 9. Are all men "brethren", a popular concept in the world today? See John 3:3-8 10. If we are "from the same womb", born of God, what does this say of our salvation? See 1 Peter 1:23 11. If believers are "from the same womb", what does this say about the trials we face? See John 15:20 |
1:3. knowing [(ginoskontes) ginosko {ghin-oce'-ko: v, part, pres, act, nom, m, 2 per, pl}; to "know", be aware of, have knowledge, perceive, be resolved, be sure, understand] that the trying [dokimion {dok-im'-ee-on: n, nom, neut, sg}; a testing; trial, trying] of your faith [(pisteos) pistis {pis'-tis: gen, sg, f, n}; faith, belief, firm peruasion, reliance upon Christ for salvation, assurance] worketh (katergazetai) katergazomai {kat-er-gad'-zom-ahee: v, indic, pres, mid/pass, dep, 3 per, sg}; to work fully, accomplish, fashion, cause, work out] patience [(upomonen) upomone {hoop-om-on-ay': acc, sg, f, n}; endurance, patience, perseverance or constancy under suffering in faith and duty, the precept of constancy toward God, waiting].
James begins this verse by telling us that we need to recognize or understand the value of these various trials that we go through. If we cannot discern what God's purpose is for us to go through trials, then how can we ever expect to learn and grow from our experiences? It's when we learn from our encounters with the various trials in our lives that we can grow and mature in our Christian faith. James tells us here why we have trials, "the trying of your faith." Trials come our way to test our faith. None of us really grow in faith when things are going smoothly, because it is not difficult to live the Christian life on Sunday from 9:30 till noon. It's not how we act in church, but how we act in a crisis that tests our faith. Notice that the book of James emphasized WORKS, but it begins with FAITH. The second reason for trials is that the testing of our faith produces "patience" in the believer. The word "patience" in the Greek is stronger than just being patient, but rather it refers to tenacity, a keep on keeping on type of attitude. James is telling us that trials are not intended to weaken us, but to strengthen us. (4) Trials build endurance in us not only so we can compete in the race, but that we can run to win the race also (1 Cor.9:23-27).
| 12. 1 Corinthians 9:23-27 tells us that we are each, as believers, in a race for a prize. How do trials help us in that race? 13. Trials lead us to glory if we, in Jesus, overcome them. See 2 Corinthians 4:17 14. What is the "fruit" that trials yield in the believer's life? See Hebrews 12:11 15. Those who endure trials for Jesus' sake are _____ (James 5:11; 1 Peter 4:14). 16. Trials are the only way we can "come forth as gold" (Job 23:10) for Jesus, and because of this should be appreciated. |
1:4. But let patience [upomone {hoop-om-on-ay': n, nom, f, sg}; cheerful or hopeful endurance, constancy, enduring, patience, patient continuance waiting] have her perfect [(teleion) teleios {tel'-i-os: acc, sg, neut, adj}; complete, of full age, perfect, brought to its end, wanting nothing necessary to completeness] work [ergon {er'-gon: n, acc, neut, sg}; to work, toil as an effort or occupation, an act, deed, doing, labor], that ye may be perfect [(teleioi) teleios {tel'-i-os: adj, nom, m, pl}; complete, completeness, of full age, perfect, mature] and entire [(olokleroi) olokleros {hol-ok'-lay-ros: adj, nom, m, pl}; complete in every part, perfectly sound in body, entire, whole, used as getting cargo out of a ship undamaged], wanting [(leipomenoi) leipo {li'-po: v, part, pres, mid/pass, nom, m, 2 per, pl}; to leave, to fail or be absent, be destitute (wanting), lack] nothing [(medeni) medeis {may-dice': adj, pron, dat, neut, sg}; not even one (man, woman, thing), anything, none, not to have anything left behind].
In verse four, James gives a third reason why we face trials. Believers have trials so that they can grow spiritually. Twice in the verse, James uses the term "perfect," which carries the idea of making something complete in every part or in its entirety. In other words, trials cause us to mature and be complete. Warren Wiersbe points out that God builds character before He calls us to service, and that God must work in us before He can work through us. (5) We must keep in mind when going through various trials in our lives, that God, like a loving parent, is working a labor of love in us to help us to grow up into mature and useful spiritual adults. G. Coleman Luck says, "The goal of this patient endurance in testing is that all the rough edges of our character may be made smooth and that we may be complete in all the graces God wants us to have." (6) James also tells us that God is doing his work in us so that we will be "wanting nothing." This literally means, "not to have anything left behind, not to fall short or to be inferior." These should be words of comfort to all of us who are experiencing trials, knowing that we have a heavenly Father who wants to give us everything that we need to grow, not wanting to hold one thing back. We must remember that when we have trials in our lives, our attitude will often determine our outcome. We must remember the old phrase, "no pain, no gain." Our trials may be painful, but they will get us to the point of where God wants us, lacking nothing. William Barclay sums it up like this, "If a man meets his testing in the right way, if day by day he develops this unswerving constancy, then day by day he will live more victoriously, and day by day he will reach nearer to the standard of Jesus Christ Himself." (7)
17. Things to remember while in a trial: a. God controls the trial (1 Corinthians 10:13; 2 Peter 2:9; Revelation 3:10) |
B. How To Resolve Problems (1:5-8)
1:5. If any of you lack [(leipetai) leipo {li'-po: v, indic, mid, 3 per, sg}; to leave, to fail or be absent, be destitute (wanting), lack] wisdom [(sophias) sophia {sof-ee'-ah: n, gen, f, sg}; wisdom (higher or lower, worldly or spiritual)], let him ask [(aiteito) aiteo {ahee-teh'-o: v, imper, pres, act, 3 per, sg}; to ask, beg, call for, crave, desire, require] of God [(Theou) Theos {theh'-os: n, gen, m, sg}; the supreme divine being, the true, living, and personal God], who giveth [(didontos) didomi {did'-o-mee: v, part, pres, act, gen, m, sg}; to give, bestow, bring forth, commit, grant] to all men liberally [aplos {hap-loce': adj, adv}; bountifully, liberally], and upbraideth not [(oneidizontos) oneidizo {on-i-did'-zo: v, part, pres, act, gen, m, sg}; God will not scold you for asking, to defame, rail at, chide, taunt, revile]; and it shall be given [(dothesetai) didomi {did'-o-mee: v, indic, fut, pass, 3 per, sg}; to give, bestow, bring forth, commit, grant] him.
"For wisdom is better than rubies; and all the things that may be desired are not to be compared to it" Proverbs 8:11. Verse 5, is the only prayer promise in the Bible that has a 100% guarantee to be answered positively; the giving of wisdom. James tells us that we are to pray for wisdom when going through trials. Tommy Higle defines wisdom as, "The ability to take our intelligence and use it to apply our knowledge to our problems. Divine wisdom helps us to endure our problems and thus not waste God given opportunities for maturity." (8) J. Vernon McGee defines biblical wisdom as, "Wisdom is to know how to act under certain circumstances of testing, of trial, or when problems or questions arise. Life is filled with these, and you and I need wisdom from God." (9) I think one of the best definitions is given by William MacDonald, "Spiritual wisdom is the practical application of our Lord's teachings to everyday situations." (10) We must not confuse wisdom with knowledge. We live in the "Information Age," and it has been said that "knowledge is power." To the world, knowledge is an end into its own self, but biblical wisdom goes beyond this. There's a lot of people today who are knowledgeable, but do not have wisdom. The Christians' wisdom comes from the indwelling Holy Spirit who leads and guides us unto all understanding (John 14:26; Rom.8:14). Biblical wisdom allows us to apply biblical truth to our own lives and circumstances so that we can grow spiritually.
God's giving nature is also revealed in this verse (contrast this with man's giving nature!). James tells us that God gives wisdom "liberally," or "bountifully." Since God's purpose is to help us to grow spiritually through our trials, then why wouldn't He freely give us the wisdom to cope with our circumstances? God holds nothing back when we ask for wisdom in dealing with our problems. In fact, if most Christians would just study their Bibles they would find the answers to many of their problems before they would ever have to ask! But James' point here is that we have a God who wants us to grow spiritually, and is willing to help by giving us all the divine wisdom we need to make it through our trials. We have God's promise in this verse that we will never hear God scold us for asking. The only condition for all this is that we have to ask.
1. How does God "giveth to all men liberally"? Why does God "giveth to all men liberally"? a. 2 Peter 3:9 - Because God wants all men to be ___________________.2. Why should we pray for wisdom when going through trials? Who brings us wisdom in the midst of trials? see John 14:26; Romans 8:14 3. What is God's purpose in bringing trials in our lives? What are believers supposed to be? see 1 John 5:4-5; Revelation 21:7 4. If we are to be "overcomers" by the power of God, don't you think that God will give you the strength to overcome all things? What is the condition for our overcoming? (see the focal verse). |
1:6. But let him ask [(aiteito) aiteo {ahee-teh'-o: v, imper, pres, act, 3 per, sg}; to ask, beg, call for, crave, desire, require] in faith [(pistei) pistis {pis'-tis: n, dat, f, sg}; persuasion, credence, reliance upon Christ for salvation, assurance, belief, believe, faith, clutch God], nothing [(meden) medeis {may-dice: adj, pron, acc, neut, sg}'; not even one (man, woman, thing), anything, none] wavering [(diakrinomenos) diakrino {dee-ak-ree'-no: v, part, pres, mid, nom, m, sg}; to separate thoroughly, to withdraw from or oppose, hesitate, doubt, stagger, waver]. For he that wavereth [(diakrinomenos) diakrino {dee-ak-ree'-no: v, part, pres, mid, nom, m, sg}; to separate thoroughly, to withdraw from or oppose, hesitate, doubt, stagger, waver] is like [(eoiken) eiko {i'-ko: v, indic, perf, act, 3 per, sg}; to resemble, be like] a wave [(kludoni) kludon {kloo'-dohn: n, dat, m, sg}; to billow or dash over, a surge of the sea, raging, wave] of the sea [(thalasses) thalassa {thal'-as-sah: n, gen, f, sg}; the sea] driven with wind [(anemizomeno) anemizo {an-em-id'-zo: v, part, pres, pass, dat, m, sg}; to toss with the wind, drive with the wind] and tossed [(ripizomeno) rhipizo {hrip-id'-zo: v, part, pres, pass, dat, m, sg}; a fan or bellows, to breeze up, to agitate (into waves), toss].
James now tells us that when we pray and ask God for wisdom we must do it with faith. The greatest enemy to answered prayer is unbelief. This reminds me of the story about a farm community who came together to pray for rain to end a drought. But the only one who had faith that God would answer their prayer was a little girl who showed up carrying an umbrella. So often we go through the motions of prayer, but we really don't believe that God will answer our prayers. The Greek word for "faith" (pistis) speaks of a persuasion, assurance, or of clutching God. When we pray and ask God for wisdom, we need to be fully persuaded that God will answer us without any hesitation or doubt. James says that those who do waver are like the waves on the sea, one moment they are up and then the next they are down. This is speaking about those believers who say they will trust God to answer their prayers, but then turn around and rely on themselves.
5. When we pray, we must pray by means of pistis, faith. Why? a. God _______ us to pray: Proverbs 15:86. Does God answer the prayer if we are doubleminded? What does it mean to be doubleminded? |
1:7. For let not that man [anthropos {anth'-ro-pos: n, nom, m, sg}; human being, person, someone, man] think [(oiestho) oiomai {oy'-om-ahee: v, imper, pres, mid/pass, dep, 3 per, sg}; imagine (be of the opinion), suppose, think] that he shall receive [(lempsetai) lambano {lam-ban'-o: v, indic, fut, mid, dep, 3 per, sg}; to take, to have offered to one, to seize or remove, accept, attain, have, hold, obtain, receive] any thingof the Lord [(kuriou) kurios {koo'-ree-os: n, gen, m, sg}; supreme in authority, God, Lord, master, Sir].
James tells us in verse 7, that the prayers of flip-flopping Christians are faithless prayers, and God will not honor them. In fact, they shouldn't even expect God to answer them. James commands (he uses the imperative volitional command of "think") them not to even think that God will answer them! J. Vernon McGee says, "If you are going to work out your problem for yourself, then God cannot work it out for you." (11) Many Christians today think that God is under an obligation to give them whatever they ask, but James puts this false concept to rest.
1:8. A double minded [dipsuchos {dip'-soo-khos: adj, nom, m, sg}; two-spirited, vacillating (in opinion or purpose), double minded] man [aner {an'-ayr: n, nom, m, sg}; man, an individual, someone, male] is unstable [akatastatos {ak-at-as'-tat-os: adj, nom, m, sg}; inconstant, unstable] in all his ways [(odois) odos {hod-os': n, dat, f, pl}; a road, a progress (the route, act or distance), journey].
Not only should the believer who wavers expect nothing, James tells us that they are "double minded." They are literally, "two-spirited" or "vacillating." In other words their hearts, minds, and loyalties are divided between God and the world. He will not fully commit himself to God. And we know that, "No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon" Luke 16:13. These Christians had divided hearts, and as a result they are "unstable in all their ways." In other words, they are inconsistent in their Christian walk because they cannot seem to make their mind up whom they will trust or follow. There is a continual battle within them over this issue. Believers need to make up their minds like Joshua, "...choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD." (Joshua 24:15), then God can and will give us the wisdom we need to handle those trials that come our way.
7. As we studied before, The bond-servant (doulos) had five characteristics that were true of his life: a. He was owned, totally possessed by his master.Can I be a doulos to Jesus and yet at the same time be a doulos to something else? Why or why not? See Joshua 24:15 |
C. The Result Of Going Through Problems (1:9-11)
1:9. Let the brother [adelphos {ad-el-fos': n, nom, m, sg}; from the same womb, brother, one of the same nation or nature, of equal rank and dignity, an associate] of low degree [(tapeinos) tapeinos {tap-i-nos': adj, nom, m, sg}; base, cast down, humble, of low degree (estate), lowly, the person in the valley place] rejoice [(kauchastho) kauchaomai {kow-khah'-om-ahee: v, imper, pres, mid/pass, dep, 3 per, sg}; make boast, glory, joy, rejoice] in that he is exalted [(upsei) upsos {hoop'-sos: n, dat, neut, sg}; dignity, be exalted, height, on high, to put up on the mountain]:
James now tells us that the Christian needs to rejoice not because of their earthly circumstances or their poor economic situation, but because of their spiritual position. The brother of "low degree," is speaking about those who find themselves hitting "rock bottom," they are literally in the "valley place." James says that when we find a Christian brother hitting rock bottom, we can rejoice because God can "exalt" them. This carries the idea of lifting someone up to put them up high on the top of the mountain. How do you get up to the top of the mountain? By being humble and letting God lift you up. God sometimes has to allow the proud heart to be broken before He can use it. Proverbs 11:2 says, "When pride cometh, then cometh shame: but with the lowly is wisdom." When trials come your way, rejoice! Because God is getting ready to lift you up and place you where He wants you.
| 8. Why should I rejoice when my life hits rock bottom? see Proverbs 11:2 |
1:10. But the rich [plousios {ploo'-see-os: adj, pron, nom, m, sg}; wealthy, abounding with, rich], in that he is made low [(tapeinosei) tapeinosis {tap-i'-no-sis: n, dat, f, sg}; depression (in rank or feeling), humiliation, be made low, low estate]: because as the flower [anthos {anth'-os: n, nom, neut, sg}; a flower] of grass [(chortou) chortos {khor'-tos:n, gen, m, sg}; grass, blade of grass, hay] he shall pass away [(pareleusetai) parerchomai {par-er'-khom-ahee: v, indic, fut, mid, dep, 3 per, sg}; go by or away, perish or neglect, pass (away, by, over)].
1:11. For the sun [elios {hay'-lee-os: n, nom, m, sg}; the sun, the rays of the sun, the light of day] is no sooner risen [(aneteilen) anatello {an-at-el'-lo: v, indic, aor, act, 3 per, sg}; rise, be up, arise] with burning heat [(kausoni) kauson {kow'-sone: n, dat, m, sg}; a glare, burning heat], but it withereth [(exeranen) xeraino {xay-rah'ee-no: v, indic, aor, act, 3 per, sg}; to shrivel, dry up, wither away] the grass [(chorton) chortos {khor'-tos: n, acc, m, sg}; grass, blade of grass, hay], and its flower [anthos {anth'-os: n, nom, neut, sg}; a flower] thereof falleth [(exepesen) ekpipto {ek-pip'-to: v, indic, aor, act, 3 per, sg}; to drop away; be driven out of one's course, to lose, become inefficient, be cast, fail, fall (away, off), take none effect], and the grace [euprepeia {yoo-prep'-i-ah: n, nom, f, sg}; good suitableness, gracefulness, grace] of the fashion [(prosopou) prosopon {pros'-o-pon: n, gen, neut, sg}; the countenance, appearance, surface, presence] of it perisheth [(apoleto) apollumi {ap-ol'-loo-mee: v, indic, aor, mid, 3 per, sg}; to destroy fully, to perish, lose, destroy, die] : so also shall the rich [plousios {ploo'-see-os: adj, pron, nom, m, sg}; wealthy, abounding with, rich] man fade away [(maranthesetai) maraino {mar-ah'ee-no: v, indic, fut, pass, 3 per, sing}; to extinguish (as fire), to pass away, fade away] in his ways [(poreiais) poreia {por-i'-ah: n, dat, f, pl}; travel, proceedings, career, journey, ways].
James tells us in verses 10 and 11 that the rich man cannot buy his way out of his trials either. Like the poor man who has to be humbled so God can lift him up, the rich man cannot rely upon the earthly things to see him through his trials. Trials help the rich to see the vanity of riches, because in spite of having wealth he is still made low. James also points out the fact that all the wealth that this world can provide is still only temporary in light of eternity. Therefore a rich man should rejoice when he is made low so that God can elevate him also. Foy Valentine stated this best, "Riches may buy special status in this world's clubs but in the church, bought by the blood of Christ, everybody is somebody." (12)
| The John Newton Story It took John Newton to write the hymn Amazing Grace. "Let me not fail to praise that grace that could pardon," he said, "such sins as mine." Newton had gone to sea at age 11, apprenticed on his father's ship. He spent his teen years learning to be profane, irreligious, and indulgent. Female slaves being transported from Africa were at Newton's disposal, and even seasoned sailors were alarmed at his corruption. Newton's life angered his father and disgusted his friends, and he was finally pressed into service for the British Navy. He deserted, but was arrested, stripped, and flogged. He became the property of a slave trader in Sierra Leone, who gave him to his sadistic mistress. John became a loathsome toy she tormented for over a year. He finally boarded ship for Britain. On March 9, as he carelessly read a Christian book to pass the time, the thought came to him, "What if these things are true?" He snapped the book closed and shook off the question. I went to bed in my usual indifference, but was awakened by a violent sea which broke on us. Much of it came down below and filled the cabin where I lay. This alarm was followed by a cry that the ship was going down. We had immediate recourse to the pumps, but the water increased against all our efforts. Almost every passing wave broke over my head. I expected that every time the vessel descended into the sea, she would rise no more. I dreaded death now, and my heart foreboded the worst, if the Scriptures, which I had long since opposed, were true. The vessel survived the March 10, 1748 storm, and Newton began earnestly studying the Bible. He embraced Christ and eventually entered the ministry, becoming one of England's best-loved preachers and a leader in the fight against slavery. He once recalled, That tenth of March is a day much remembered by me; and I have never suffered it to pass unnoticed since the year 1748-the Lord came from on high and delivered me out of deep waters. |
D. Our Reward (1:12)
1:12 . Blessed [makarios {mak-ar'-ee-os: adj, nom, m, sg}; supremely blest, fortunate, well off, blessed, happy] is a man [aner {an'-ayr: n, nom, m, sg}; man, an individual, someone, male]that endureth [(upomenei) upomeno {hoop-om-en'-o: v, indic, pres, act, 3 per, sg}; remain, to undergo, bear (trials), persevere, endure, one who stands up alone when they are tested] temptation [(peirasmon) peirasmos {pi-ras-mos': n, acc, m, sg}; a putting to proof, experience of evil, adversity, temptation]: for when he is tried [dokimos {dok'-ee-mos: adj, nom, m, sg}; acceptable, approved, tried], he shall receive [(lempsetai) lambano {lam-ban'-o: v, indic, fut, mid, dep, 3 per, sg}; to receive, to take, to claim] the crown [(stephanon) stephanos {stef'-an-os: n, acc, m, sg}; stepho, (to twine or wreathe), a chaplet (as a badge of royalty, a prize in the public games or a symbol of honor gen.; but more conspicuous and elaborate than the simple fillet), crown] of life [(zoes) zoe {dzo-ay': n, gen, f, sg}; life, life time], which the Lord hath promised [(epeggeilato) epaggellomai {ep-ang-el'-lo-ma-ee: v, indic, aor, mid, dep, 3 per, sg}; to announce upon, to engage to do something, to assert something respecting oneself, profess, make promise] to them that love [(agaposin) agapao {ag-ap-ah'-o: v, part, pres, act, dat, m, pl}; to love (in a social or moral sense)] him.
James ends this section with a beatitude, or God's definition of contentment. "Blessed" means "happy," "fortunate," or "supremely blest." James said that we can have an inward happiness that is not dependent upon any outside circumstances or events. Happiness doesn't come from never having trials, but in having victory over our trials. There is also a reward for those who are able "endure," which literally means "one who stands up alone when they are tested." In other words, "happy is the man who stands his ground when temptations (trials) come his way." The reason they can be happy is because God is using these adverse circumstances in their lives to mature them, and knowing this should cause us to rejoice. Another reason why a believer can find happiness in trials is that they will receive a reward for their faithfulness from the Lord. The "Crown of Life" isn't speaking about eternal life, but refers to a reward. This pictures a victorious Greek runner who is rewarded with a wreath or crown being placed on his head. There are five rewards referred to as crowns in the New Testament; 1) the incorruptible crown (1 Cor.9:25); 2) the crown of rejoicing (1 Thess.2:19-20); 3) the crown of righteousness (2 Tim.4:6-8); 4) the crown of glory (1 Peter 5:2-4); and 5) the crown of life spoken of here in this passage. All believers have eternal life, but not all believers will receive the crown of life. This crown will be given only to those who endure and are faithful till the end (Rev.2:10). Trials can make us better people, or they can make us bitter people. (13) I know of no Christian who is bitter when they stand firm upon God's promises.
| 9. How do I get to the stage of Christian growth where my inward happiness is not dependent upon any outside circumstances or events? See Philippians 4:11-13 10. Why would I want to get to this blessed Christian state? 1 Corinthians 3:12-15; Revelation 22:3-6 11. What are the five crowns available to the believer at the Judgment Seat of Christ? a. 1 Corinthians 9:25, Incorruptible12. Trials can make us ______ people, or they can make us ______ people. |
II. Temptations And Christians: 1:13-18
A. Where Temptations Come From (1:13-14)
1:13. Let no man [medeis {may-dice': adj, pron, nom, m, sg}; no man, no one, nobody, nothing] say [(legeto) lego {leg'-o: v, imper, pres, act, 3 per, sg}; say, speak, call, tell, maintain] when he is tempted [(peirazomenos) peirazo {pi-rad'-zo: v, part, pres, pass, nom, m, sg}; to test, enticement to sin, to solicit to sin, to tempt; the same word used before for tested, but the context has changed in this passage], I am tempted [(peirazomai) peirazo {pi-rad'-zo: v, indic, pres, pass, 1 per, sg}; to test, enticement to sin, to solicit to sin, to tempt; the same word used before for tested, but the context has changed in this passage] of God [(Theou) Theos {theh'-os: n, gen, m, sg}; the supreme divine being, the true, living, and personal God]: for God [Theos {theh'-os: n, nom, m, sg}; the supreme divine being, the true, living, and personal God] cannot be tempted [apeirastos {ap-i'-ras-tos: adj, nom, m, sg}; untried, not temptable, not liable to temptation to sin, inexperienced] with evil [(kakon) kakos {kak-os': adj, pron, gen, m, pl}; worthless, depraved, bad, evil, harm, ill, wicked], neither tempteth he [(peirazei) peirazo {pi-rad'-zo: v, indic, pres, act, 3 per, sg}; to test, enticement to sin, to solicit to sin, to tempt; the same word used before for tested, but the context has changed in this passage] any man [(oudena) oudeis {oo-dice': adj, pron, acc, m, sg}; no man, nothing, no one, neither any man]:
James now addresses a different type of problem that Christians may face, "temptations." In the previous verses James dealt with trials that come from outside sources, but now he focuses on temptations which sometimes can be harder to handle because it often concerns our thoughts and desires. While both of the words "trials" and "temptations" use the same Greek word, "peirazo," the context has changed in this passage (often it is the context which assigns the meaning to a word). In this passage of Scripture, "peirazo" carries the idea of being tempted or enticed by evil. Think of it this way, a "test" is from God for our strength (spiritual growth), and a "temptation" is self generated (often deals with moral issues). James also states here that everyone is tempted (no one is exempt). So it's not a matter of IF you will be tempted, but a matter of WHEN you will be tempted. This is important because temptations are something that all believers will be faced with as long as they are in this world. (14) James' point is clear, while temptation may be associated with the trials sent to us from God, we are not to think of temptation in the sense of solicitation to evil as coming from God. God's purpose for trials is to help us grow spiritually and away from sin, not toward it. Stated more clearly, "God does not send trials to make you worse, but better." (15) We know this to be true, because James plainly states that God cannot be tempted with evil, nor does He tempt with evil. Often Christians will blame God for evil things that come their way, but they are wrong to do so according to this verse. Lets put the blame where it belongs and not where it doesn't. According to Genesis 3:1-8, we are shown who the real tempter is, and we see it again in Matthew 4:3, "And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread." Being tempted is not a sin, but giving in to it is a sin.
13. What is the difference between trials and temptations? a. Who primarily brings temptations? See Matthew 4:3; 1 Thessalonians 3:4-514. When does it become a sin when confronted with temptation? See Hebrews 4:15 |
1:14. But every man [ekastos {hek'-as-tos: adj, pron, nom, m, sg}; every man, every one, each, every] is tempted [(peirazetai) peirazo {pi-rad'-zo: v, 3 per, sg, pres, act, indic}; to test, enticement to sin, to solicit to sin, to tempt; the same word used before for tested, but the context has changed in this passage], when he is drawn away [(exelkomenos) exelko {ex-el'-ko: v, nom, sg, m. pres, pass, part}; to drag forth (as with fishing nets: to drag the net in tow), entice to sin, draw away, allure] of his own [(idias) idios {id'-ee-os: adj, gen, f, sg}; one's own, when they were alone, apart, home, private] lust [(epithumias) epithumia {ep-ee-thoo-mee'-ah: n, gen, f, sg}; a personalized self-longing (espec. desire for what is forbidden), desire, lust after], and enticed [(deleazomenos) deleazo {del-eh-ad'-zo: v, part, pres, pass, nom, m, sg}; to entrap, take or catch with bait, delude, allure, entice].
In the last verse we saw that Satan is the one who tempts us to sin, but in this verse we will see that we are responsible for the act of sin, not Satan. It is interesting that James uses "fishing" terms here in verse 14 to describe how temptation works. The first term we see is "drawn away." This is from the Greek word, "exelko," which means "to drag forth as with fishing nets" or "to drag the net in tow." James is using a word picture of fishermen drawing in their net, thus trapping the fish within the nets. "Exelko" can also mean "entice," or "allure," like a fisherman who puts bait on his hook to get the fish's attention. The second word that James uses is "enticed" (deleazo), which carries the idea of "entrapment," "enticement," or "alluring." This is the next step in fishing, once you have the fish's attention, then you want the bait to be so alluring that they take the bait before they are aware that there is a hook buried underneath the bait. Now here's where a lot of people stop, and want to blame someone else for their succumbing to the various temptations that are dangled in front of them. But James is clear on this issue, it's not the tempter who is responsible for your actions, but you. I grew up in the 60's and 70's, and I remember the comedian Flip Wilson who made popular the saying, "The devil made me do it!" But James says that the devil didn't make you do it, rather it is your own lust and selfish desires for forbidden things that made you do it. Like that old fish who sits there looking at that worm, and the longer he looks at it the bigger and juicer it gets. And before long, he can't stand it any longer and he takes the bait. Why, because his own desires got the best of him. Not only are Christians like sheep, we are like fish too. The Bible gives us many examples of this; Adam and Eve in the garden, and David and Bathsheba are just a couple of examples of people who succumbed to there own selfish desires that led to sin.
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END NOTES
1. The International Standard Bible Encyclopedia, James Orr, M.A., D.D. General Editor, Wm. B. Eerdmans Publishing Co. 1939 (now in public domain: software)
2. The Bible Knowledge Commentary, New Testament Edition, by John F. Walvoord & Roy B. Zuck, p.816, Victor Books, Wheaton IL., 1983
4. Journey To A Practical Faith, by Tommy C. Higle, p. 11, Tommy Higle Publishers, Marietta OK., 1991
5. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.339, Victor Books, Wheaton IL., 1992
6. James Faith in Action, by G. Coleman Luck, p.18, Moody Press, Chicago IL., 1954
7. The Letters of James and Peter, The Daily Study Bible, by William Barclay, p.52, The Saint Andrew Press, Edinburgh, England, 1965
8. Journey To A Practical Faith, by Tommy C. Higle, p.12, Tommy Higle Publishers, Marietta OK., 1991
9. James, vol. 53, by J. Vernon McGee, p.18, Thru The Bible Radio Network, Pasadena CA, 1990
10. Believer's Bible Commentary, by William MacDonald, p.2219, Thomas Nelson Publishers, Nashville TN., 1995
11. James, vol. 53, by J. Vernon McGee, p.19, Thru The Bible Radio Network, Pasadena CA, 1990
12. Layman's Bible Book Commentary, vol. 23, by Foy Valentine, p.72, Broadman Press, Nashville TN., 1981
13. Journey To A Practical Faith, by Tommy C. Higle, pp.14-15, Tommy Higle Publishers, Marietta OK., 1991
15. A Commentary, vol.III, by Robert Jamieson, A.R. Fausset & David Brown, p.583, Eerdmans Publishing Company, Grand Rapids MI.,1990
16. The Preacher's Outline & Sermon Bible, vol.11 Hebrews & James, p.251, by Leadership Ministries Worldwide, Chattanooga TN.
17. Liberty Bible Commentary On The New Testament, Executive Editor Jerry Falwell, p.672, Thomas Nelson Publishers, Nashville TN.,1978
18. Handbook of Evangelical Theology, by Robert P. Lightner, p.51, Kregel Publications, Grand Rapids MI., 1995
19. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, pp.343-344, Victor Books, Wheaton IL., 1992
20. Journey To A Practical Faith, by Tommy C. Higle, p.20, Tommy Higle Publishers, Marietta OK., 1991
21. Word Studies in the Greek New Testament, Volume IV (An Expanded Translation), by Kenneth S. Wuest, p.540, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1988
22. A Commentary On The Whole Bible, vol.6, by Matthew Henry, p.972, World Bible Publishers, Iowa Falls, Iowa
23. The Seven Feasts of Israel, by Zola Levitt, pp.6-8, A Study Book Series published by Zola Levitt Ministries, Dallas TX., Not Dated
24. Believer's Bible Commentary, by William MacDonald, p.2222, Thomas Nelson Publishers, Nashville TN., 1995
25. Journey To A Practical Faith, by Tommy C. Higle, p.23, Tommy Higle Publishers, Marietta OK., 1991
26. James, vol. 53, by J. Vernon McGee, p.39, Thru The Bible Radio Network, Pasadena CA, 1990
28. The Bible Exposition Commentary, vol.2, by Warren W. Wiersbe, p.347, Victor Books, Wheaton IL., 1992
29. The Bible Knowledge Commentary, New Testament Edition, by John F. Walvoord & Roy B. Zuck, p.823, Victor Books, Wheaton IL.,1983
30. Believer's Bible Commentary, by William MacDonald, p.2224, Thomas Nelson Publishers, Nashville TN., 1995
