Verse by Verse

²⁶ If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless.

²⁷ Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

religious (v.26) = fearing or worshipping God, in the outward sense

bridle (v.26) = control, restrain, hold in check

useless (v.26) = vain, futile, worthless, empty, yields no results

Separation from sin, and sympathy with suffering reveal the presence of a Divine faith in the heart. — Williams, page 993.

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Religion does not mean here the inner life, but the outward manifestation of it. The fatherless and the widows are God’s special objects of love and care; to visit such in their affliction is Christlike. How often this is quoted by those who do not believe in the gospel of grace and in the cross of Christ, as if works of kindness were the true religion, by which man is saved and pleasing to God. The whole chapter shows how erroneous such an application is. And the other definition “to keep himself unspotted from the world,” a true life of self surrender and separation, is generally overlooked. — Gaebelein, page 1129.

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Religion is works, pure and simple! But James differentiates between religious acts which are external and those that are a product of inward change. Note that [James] uses the terms “pure” and “undefiled” in a moral and ethical sense rather than a ceremonial sense. The Jew who went through all the motions of giving alms, fasting, and praying publicly may have seemed to be religious [and probably thought he was], but his unbridled tongue exposed his true nature. The venom flowing from his lips in the form of cursing and bitterness demonstrated that he had only deceived himself into thinking that he was acceptable to God on the basis of his good deeds. … The man who had believed on the name of the Lord Jesus Christ was regenerated; therefore, he experienced a change of heart, mind, and direction. Thus, like the horse that is bridled, his tongue was under the control of the Word of God. In relation to the kingdom, then, the mark of true religion was the man who glorified God with his speech and would naturally care for the orphans and widows among them. A change of heart always reflected itself in actions under the kingdom gospel (Matthew 7:15-20). Today, “we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10). Note, “we should walk” in good works, which implies this may not always be the case. That’s the nature of grace! — Sadler, pages 60-61.

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James says that pure and undefiled religious service (outward displays of worship) is shown in works of service, not prideful piety. The Apostle Paul said a similar thing in Romans 12:1 where we are told that our “reasonable service (rational worship) is offering our bodies as living sacrifices. — Grace, page 2197.

²¹ Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

²² But be doers of the word, and not hearers only, deceiving yourselves.

²³ For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror;

²⁴ for he observes himself, goes away, and immediately forgets what kind of man he was.

²⁵ But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.

filthiness (v.21) = moral impurity,  moral dirtiness, with an emphasis on defilement

wickedness (v.21) = malice, ill-will toward others, a desire to injure

According the the King James Bible Commentary, the words “filthiness” and “wickedness” are “expressions of coarseness rather than immorality.”

meekness (v.21) = gentleness, humility, the opposite of pride

be doers (v.22) = tense is “continue being doers,” with the sense that it is a constant struggle

deceiving (v.22) = misleading by false reasoning, internal self-delusion

natural face (v.23) — the face he was born with

observes (v.24) = observes fully. This man is completely award of his flaws, but carries on in them anyway.

looks into (v.25) — bending forward for a closer inspection.

The heart that humbles itself before God’s Word (v.21), without questioning or murmuring, and that obeys its teaching (vs.22-25) is a heart that enjoys the sweetness of liberty (v.25); for there is no life so free as the life proper to the New Nature. — Williams, page 993.

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There is to be, as a result of true faith, a laying aside of all filthiness, all superfluity of naughtiness; this is the same putting off of which we read in the Pauline Epistles (Colossians 3:9-10, etc.). This putting off is not the working of the law, but it is the result of the implanted Word, which received in meekness, saves; it is both the means of true salvation and the working out of that salvation into results of righteousness. … What is the law of liberty? It is not the law of Moses … The perfect law of liberty is explained in the context. It is the Word of God by which the believer is begotten again, it is the implanted word, which teaches, instructs, guides, and directs; it is the life which flows from the new nature, subject to the Word of God. — Gaebelein, page 1128.

I appreciate Sadler’s point (below), relating this passage to the persecution these believers were facing.

Not only were they saved by the Word of God, they were to make an application of it in their lives. … It alone was able to deliver their souls from anger, bitterness, hatred, and the burning desire to retaliate against those who were persecuting them. — Sadler, page 54.

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continues (v.25) — Kingdom saints will have to continue in the faith to be delivered into the Millennium (Matthew 10:22; 24:13; James 5:11). — Grace, page 2197.

Those saved under grace are saved once for all. They cannot lose their salvation (Romans 8:38-39).

The perfect law of liberty is synonymous with the Sermon on the Mount recorded in Matthew chapters 5-7. A casual reading of the Sermon on the Mount and the epistle of James clearly shows that the two are woven together throughout with kingdom truth. In fact, there are at least 15 parallel passages between the teaching of the Lord Jesus and James. … The Sermon on the Mount referred to by James as the “perfect law of liberty” is the standard of righteousness that will govern the coming Millennial Kingdom to be established here upon the earth. It should be noted that the “perfect law of liberty” primarily deals with relationships. While the foundation of this chapter rests squarely upon the Mosaic system, it transfer the offense of a sinful act to the motive behind it.   After Pentecost, when a Spirit-filled believer applied the deeper teachings of the Sermon on the Mount to his every day experience it brought liberty — hence the designation, the perfect law of liberty. It is important to remember, “Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17). — Sadler, pages 59-60.

¹⁹ So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;

²⁰ for the wrath of man does not produce the righteousness of God.

When under trial from God, or under temptation to evil from man, the wisdom of verse 5 will discipline the heart to be swift to hear, slow to murmur, and slow to rebel; for the anger and irritation of the natural heart do not produce anything that God accepts as righteous. — Williams, page 993.

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Hearing is the attitude of true faith, ever listening to that which God speaks in His Word; then slow to speak, because speech gives expression to what we are; and it needs caution not to let the old nature express itself; and slow to wrath, which is the flesh. — Gaebelein, page 1128.

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James admonishes these brethren that they were to put away all wrath, moral defilements, and wickedness. As citizens of the kingdom who were now walking in the light, they were to yield themselves to the implanted Word. Not only were they saved by the Word of God, they were to make an application of it in their lives. As David said: “They Word have I hid in mine heart, that I might not sin against Thee” (Psalm 119:11). It alone was able to deliver their souls from anger, bitterness, hatred, and the burning desire to retaliate against those who were persecuting them. — Sadler, page 54.

Verse 20 gives the reason for the admonition in v.19.

¹⁶ Do not be deceived, my beloved brethren.

¹⁷ Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.

¹⁸ Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.

do not be deceived (v.16) =  lit. “stop being deceived” (about why you sin) — referring back to v.13. Temptations don’t come from God, but everything good does.

firstfruits (v.18) —the first harvested crops, which were offered to God — therefore, used for persons consecrated to God, leading the rest in time.

Not only are God’s gifts good (useful, practical) and perfect (lacking nothing), but His liberality is wholly consistent.

God is sovereign! Everything that is good comes from His hand. … All mankind in general benefits from the “good gifts” that God has bestowed upon His creation. In His providence, He has provided warm sunlight and the rains that produce the harvest which sustains life upon the earth. … The “perfect gifts of God pertain to spiritual things with which He has blessed His people, such as the gift of His Word, regeneration, eternal life, etc. (James 1:12, 18). … The reference to God being the “Father of lights” has to do with the fact that He is the Creator of every source of light, whether it is physical or spiritual. … He is unchangeable! The nature of God never changes, He is “the same yesterday, today, and forever” (Hebrews 13:8).  — Sadler, pages 50-51.

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During the turbulent times through which these saints were passing, James sought to encourage them with the fact that they had the unique honor of being a type of firstfruits of God’s creation. It was according to God’s will that they had responded to the gospel of the kingdom and were “began” or born again by the Word of Truth. … The apostle makes a direct connection with the earthly ministry of Christ [as seen in His conversation with Nicodemus]. … There were two things necessary for Nicodemus to be born again. First, he had to be “born of water.” Since under the kingdom gospel water baptism was an expression of faith, it is clear the Lord isn’t speaking of a water ceremony. In this context the “water” is a reference to the Word of God (see John 15:3; Ephesians 5:26). No sinner is imparted spiritual life apart from the Scriptures. Every time regeneration is spoken of in the prophetic Scriptures it is in relation to the Word of truth (1 Peter 1:23). Of course, Nicodemus was ministered to by the Word Himself. Second, it is the Spirit who convicts the sinner of his sins and regenerates him (John 16:8-9 cf. Titus 3:5). When the Word of the Lord, in conjunction with the conviction of the Spirit, pierced through the darkness of Nicodemus’ heart he responded in faith and was wonderfully saved! 

This was also true of those to whom James was writing, which in their case gave them the privilege of being called the “firstfruits of God’s creation.” We believe that these saints are called so by the Spirit simply because Israel was being cut off nationally. Therefore, these were the firstfruits of the great harvest of the future Tribulation period. They had the honor of being the forerunners of the great multitude known as the children of the kingdom (Matthew 13:36-42 cf. Revelation 7:4-17). In the coming Day of the Lord, God will pick up where He left off at Pentecost. — Sadler, pages 53-54.

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Verse 18 … is replete with truths about salvation. First, salvation is based upon God’s own sovereign will (John 1:13; Ephesians 2:8-9). Second, salvation is based upon our hearing and believing (Acts 28:28; Romans 10:14) the “Word of truth” (John 17:17; 2 Corinthians 6:7; Ephesians 1:13). For us today, this “Word of truth” is the Gospel of the Grace of God (Acts 20:24; Romans 16:25; 1 Corinthians 15:1-4). Third, the phrase “firstfruits of His creatures” has the idea that once saved, we are to be, as firstfruits of the harvest, set apart or consecrated unto God (Ephesians 2:10; 2 Timothy 3:17; Titus 2:14; 3:8). The Kingdom saints to whom James addressed his letter (James 1:1) were particularly a “firstfruits” in that they were the first ones saved (early in the first century) and were a foretaste of a greater harvest of Jewish believers at the end of the age when the Tribulation and Christ’s Second Coming is fulfilled. — Grace, page 2196.

¹² Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

¹³ Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone.

¹⁴ But each one is tempted when he is drawn away by his own desires and enticed.

¹⁵ Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

endures (v.12) — the verb form of the word “patience”

approved (v.12) — passed the test

[Verse 12] will have specific application to the Jews during the Great Tribulation. Those who “endure unto the end … shall be saved” (Matthew 24:13; Mark 13:13), i.e., receive their “crown of life” (Revelation 2:10) and be delivered into the Millennial Kingdom. — Grace, page 2196.

Verse 13 changes to focus from the testing of faith to the temptation to sin.

The word “temptation” that James uses her speaks of “a putting to proof, by experiment of good, or experience of evil, solicitation.” Our English word temptation is almost exclusively used today as a prompting to do evil. The biblical term, however, can also mean a “trial” sent by God which serves to test a believer’s faith (Genesis 22:1 cf. Hebrews 11:17). This twofold meaning is clearly exhibited in the above passages. … The testings of God are always meant to bring out the good. … The  purpose of [Satan, on the other hand] is to appeal to the base nature of the believer and cause him to stumble in the faith.— Sadler, page 41-42.

Even though temptation can result in spiritual growth, God does not send it.

This passage settles the question with which so many believers are troubled: “Could the Lord Jesus Christ sin?” They generally quote in connection with this Hebrews 4:15, that He was tempted in all points as we are. They claim that “all points” includes temptation to sin coming from within. … Our Lord Jesus Christ is very God. Being manifested in the flesh does not mean that He laid aside His Deity. James says, “God cannot be tempted with evil,” for God is absolutely holy. Therefore our Lord could not be tempted with evil. He had nothing of fallen man in Him; the prince of this world (Satan) came and found nothing in Him. Furthermore, the correct translation of Hebrews 4:15 is as follows: But was in all points tempted like as we are, apart from sin. In all other points our blessed Lord was tempted, but never by indwelling sin, for He was absolutely holy in His human nature, given to Him by the Holy Spirit. — Gaebelein, page 1128.

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The matter of temptation is not a question of if you will be tempted to sin, but when. … The formula of temptation that Satan originally used in Eden hasn’t changed after all these centuries. It’s the promise of something that is forbidden. … Eve’s desire drew her away when she saw the tree was good for food, pleasant to look upon, and a tree that could make them wise. … While Eve was totally deceived, Adam knew full well what the serpent was offering. He was drawn away by his desire to be like God. He wanted to know the difference between good and evil, something he would live to regret. … In pride he rebelled against God and defiantly ate of the forbidden fruit. — Sadler, pages 48-49.

enticed (v.14) = literally “to bait a hook or set a trap with bait”

Acting on our lustful urges results in sin, and continuing in sin results in death (Romans 6:23). — Grace, page 2196.

⁹ Let the lowly brother glory in his exaltation,

¹⁰ but the rich in his humiliation, because as a flower of the field he will pass away.

¹¹ For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

It is important to bear in mind that the apostle is writing to those of the little flock who had been under the control of the Holy Spirit at Pentecost. These were the very ones that had sold their lands, houses, and possessions and laid the proceeds at the feet of the apostles (Acts 4:32-37). Shortly thereafter, however, the leaders in Israel rejected their Messiah and stoned Stephen who had pleaded with them to receive the Anointed One (Acts 7:59-60). The persecution that ensued after the stoning of God’s spokesman resulted in these kingdom saints being scattered throughout the nations of the world. As God turned to the Gentiles, He gradually withdrew His blessing from the chosen nation. This left these Hebrew believers destitute! … But James didn’t want them to dwell on  their poverty; therefore, he redirects their attention to the exalted position they possessed in the kingdom. James encouraged them to remember the following promise: “Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? (James 2:5). — Sadler, page 38.

lowly (v.9) = humble, inner lowliness, God-reliant rather than self-reliant

glory  (v.9) = boast, live with God-given confidence, living with “head held high”

exaltation (v.9) = high position, high rank

The word “lowly” is defined as humble in spirit, and that may be part of the meaning here, but I’m pretty sure the context refers to humble in material circumstances.

rich (v.10) = essentially abounding in material resources

humiliation (v.10) = abasement, perception of spiritual littleness and guilt

The word “brother” in the original Greek stands right at the beginning of the sentence, and it is most natural to understand it as referring to both parts of the sentence, and to translated it: “Let the brother who is poor … and the brother who is rich …” There is nothing inherently wrong in itself with being wealthy. … But James wanted to remind the rich that they should not place their confidence in uncertain riches, which would be their natural tendency. … The trials these rich believers were passing through caused them to be brought down to reality and to realize that earthly riches are transitory. … He wanted them to understand that the rich man and his riches are like the spring wildflower of the field; as quickly as it appears it perishes when it is scorched by the summer heat. … If the wealthy man who is spiritually minded were to lose his fortune overnight, he is to accept that it was only his for a short time anyway. — Sadler, page 40.

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Faith makes things real. It lifts above the circumstances of life. …The believer of low degree in the midst of trials realizes that he is exalted, he glories in that, while the rich learns his low estate, that riches will fade away, but that he possesses an inheritance that fadeth not away. — Gaebelein, page 1128. 

⁵ If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.

⁶ But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.

⁷ For let not that man suppose that he will receive anything from the Lord;

⁸ he is a double-minded man, unstable in all his ways.

The word translated “lacks” in verse 5 is the same word used in verse 4; “lacking nothing.” James was referring (v.5) to the wisdom needed to endure trials, to understand what God was accomplishing through them, and to pass the testing of faith.

This type of wisdom was at the disposal of the kingdom saints. but they had to ask God in faith, not wavering. Without faith it is impossible to please God. … The same will also be true of the future Tribulation saints whom James is addressing providentially. … The epistle of James runs parallel to the earthly ministry of Christ recorded in the four Gospels. The Lord promised the little flock: “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done. And whatever things you ask in prayer, believing, you will receive (Matthew 21:21-22).” … Around the time James was penning these words, the twelve apostles of the kingdom were suffering persecution at the hands of the religious leaders in Jerusalem. In response to Peter’s prayer for boldness, the place where they were assembled literally shook beneath their feat (Acts 4:29-31). Because they were under the control of the Holy Spirit, whatever they requested in faith, not doubting, they received. … In all probability, this [wisdom] was accomplished through a special measure of wisdom that would be granted by God for a specific trial or by simply opening the eyes of their understanding as to what was already revealed in the Prophetic Scriptures. — Sadler, pages 33-34.

liberally (v.5) = generously, sincerely, unreserved, free from ulterior motives or partiality.

reproach (v.5) = fault-finding, insult

Both [liberally and without reproach] contrast to man’s style of bestowing. God neither displays reluctance to release His gifts, nor humiliates the needed petitioners. — KJC, page 1717.

doubting (v.6) = being at variance with oneself, hesitating. Literally “two-souled.”

double-minded (v.8) = vacillating, wavering, uncertain

unstable (v.8) = restless, inconstant — a doubter who cannot make up his mind about what he believes.

 This wisdom enables us to discern His will and to follow the right guidance. It is obtained by an utter dependence on God, and the expression of that dependence is prayer. … All this  necessitates childlike faith, which means counting on His faithfulness and on an answer from Him. If we doubt His faithfulness or question His answer we cannot receive anything from Him. — Gaebelein, page 1127.

1 James, a bondservant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad: Greetings.

² My brethren, count it all joy when you fall into various trials,

³ knowing that the testing of your faith produces patience.

⁴ But let patience have its perfect work, that you may be perfect and complete, lacking nothing.

James (v.1) — The human author of this epistle was James, the Lord’s brother (half brother). It is important to understand that after the birth of Christ, Mary and Joseph began a normal marriage relationship and had other children … (Mark 6:3-4). … In spite of the fact that the Lord’s brothers and sisters unknowingly lived in the presence of perfection for thirty years, they all rejected Him as the Messiah (John 7:5). It was not  until after Christ’s resurrection that some of His siblings responded to Him in faith. After the Lord had appeared to the five hundred brethren in Galilee, Paul says, “He was seen of James” (1 Corinthians 15:7). This provides us with some of the most compelling evidence of Christ’s resurrection, simply because the unbelief of James vanished like a vapor when his Brother appeared to him during His post-resurrection ministry. — Sadler, pages 18-19

bondservant (v.1) = literally, “a slave, one who belongs to another” but here, figuratively, “a fully devoted servant, one who gives himself up wholly to another’s will.”

the twelve tribes which are scattered abroad (v.1) — The Diaspora. This was a specific historical event, like “The Depression.”

There was a localized persecution of the Jews after the stoning of Stephen (Acts 8:1), followed by a much broader scattering of the Kingdom church under the emperor Claudius around AD 44. — Grace, page 2195.

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These writings [the Hebrew epistles — Hebrews to Revelation], which are numbered with the prophetic Scriptures, have a twofold purpose. They were practical exhortations for the kingdom saints during the first century, but more importantly, they are instructions and warnings for the future kingdom saints who will be called upon to endure the coming Tribulation. — Sadler, page 17

joy (v.2) = cheerfulness, calm delight

James isn’t advocating some type of prideful denial in suffering. He doesn’t say the trial is all joy, but to “count it all joy.” They were to look at the trials with a proper attitude, understanding that it would ultimately work out for their good. As difficult as they are to endure, God has a purpose in trials. — Sadler, page 27.

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Obviously, we do not rejoice because of the trials themselves, but because of what God will produce in us if we respond to them properly. — Grace, page 2195.

fall into (v.2) = encounter, are surrounded by. These trials cannot be anticipated. We cannot know when they will occur or what sort of trials they will be.

trials (v.2) — …  A “trial” sent by God which serves to test or prove a believer’s faith (See Genesis 22:1 cf. Hebrews 11:17). … James also adds that there were … various types of trials that his hearers were being called upon to endure. … James wanted his readers to understand that trials are unpredictable and come in many different forms.

knowing (v.3) = experiential knowledge, not merely the accumulation of facts. To know through first-hand experience.

testing (v.3) = trying, proving

Patience (v.3) does not mean waiting without anxiety, but to endure adverse circumstances without letting them sour the attitude. — KJC, page 1716.

perfect (v.4) = complete, mature, full-grown. Not sinlessness while we remain in our broken bodies on a broken world, but prepared to deal with trials.

A great deal of time and effort has been spent by a great many people to reconcile the teaching of James with the teaching of Paul. On the surface, the doctrines of the two men appear to disagree.

Paul stated unequivocally: ” For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast (Ephesians 2:8-9)”

James also allowed no wiggle room when he wrote: “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? … Thus also faith by itself, if it does not have works, is dead. But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works” (James 2:14, 17-18).

Some people try to find a way to explain the differences away and claim there really isn’t any difference. Others (including Martin Luther) reduce James to a lesser place in the canon of Scripture.

There’s a third solution, one that requires no complex arguments to prove that the two men were really saying the same thing. It also does not require James to be relegated to a lesser position in Scripture. The solution is simply this: Paul and James were writing to different audiences regarding different gospels.

Clear evidence for this can be found in Galatians 2:7-9: “But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas [Peter], and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we  should go to the Gentiles and they to the circumcised.” 

The Book of James is one of a group of books traditionally called the General Epistles … It has been the cause of much controversy in the church because of the failure of many to “rightly divide” the Scriptures. If we lump all the New Testament together and fail to distinguish between God’s prophetic program for Israel and his secret program for the church, the Body of Christ, we will think there is a contradiction between the clear message of salvation by faith alone in Paul’s epistles (Romans 4:1-8) and James’ emphasis on faith plus works (James 2:14-26). Those who do not understand the Apostle Paul’s distinct message and apostleship will be confused. Failing (or refusing) to see these distinctives has cause some to wonder if the Book of James should even be in the canon of Scripture. (The reformer Martin Luther went so far as to call it “an epistle of straw.”) However, once we understand Paul’s unique apostleship and message and God’s differing plans for Israel and the Body of Christ, these problems go away, and we realize that God indeed meant exactly what He said to whom He said it. — Grace, page 2195.

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That there is a great difference between the great Pauline Epistles and the Epistle of James is seen at a glance. … The character of the Epistle of James is essentially Jewish. In the second chapter the word synagogue is used as the place of their assembly. … They were then still in the synagogue. Nothing about the Church, the body of Christ is mentioned in this epistle, nor do we find here the great doctrines of Christianity and the corresponding Christian relationship. The law is also prominent; and there are other Jewish features. … The character of the entire epistle corresponds with those to whom the epistle was originally addressed, “the twelve tribes which are scattered abroad.” It is evidently a document written at an early date during the transition period and before the great doctrinal epistles of the apostle to the Gentiles [Paul] had been produced, in which the fulness of redemption, the body of Christ, the church, and its unity and other cardinal doctrines of our faith are revealed. — Gaebelein, page 1123.

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Overwhelming evidence indicates that the author of James was … the half-brother of the Lord Jesus Himself. While James did not believe in the Lord during His earthly ministry (John 7:1-5), he came to believe after His resurrection and went on to become the leader of the Kingdom assembly in Jerusalem (Acts 15:13; 21:18; 1 Corinthians 15:7; Galatians 2:9). — Grace, page 2195.

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We know that the epistle had to be written before AD 62 because that is when James was martyred. Many believe that the book … was one of the earliest epistles written, and this does indeed seem to be the case. The book is addressed to the “twelve tribes which are scattered abroad.” This undoubtedly refers to the Jews who had been scattered throughout Gentile lands for centuries and to those who were recently scattered after the stoning of Stephen, around AD 35 (Acts 2:8-11, 8:1). The “flavor” of the book is Jewish, and there is no hint of the Jew-Gentile controversy, so it was most likely written before the Jewish Council, which was held in AD 49. All these points point to an earlier date of writing, probably before AD 40, but certainly no later than AD 49. — Grace, page 2195.

The Catholic church created so many myths and legends about the apostles that I’m hesitant to believe anything not stated in Scripture, but the death of James was recorded by the Jewish historian Josephus: “Festus was now dead, and Albinus was but on the road, so he assembled the Sanhedrin or judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others. and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.”

The closing books of the Bible — Hebrews to Revelation — relate to the future, and will uphold the faith of the elect members of the Hebrew people and of the Gentiles who will love and confess the true Messiah, and brave the persecutions of the future false Messiah. These books specially belong to them, and will be understood by them. — Williams, page 992.

I have found myself avoiding James, not because I don’t think it belongs in Scripture, but because so many people (ignorantly or intentionally) misunderstand it that it feels like a minefield. I hope through this study to allow the Holy Spirit to teach me what it has for me.

The resources I’m using for this study:

Gaebelein’s Concise Commentary on the Whole Bible, by Arno C. Gaebelein — Loizeaux Brothers (Gaebelein)

Grace Study Bible — Berean Bible Society (Grace)

King James Bible Commentary — Thomas Nelson Publishers (KJBC)

Studies in James, by Paul M. Sadler — Berean Bible Society (Sadler)

Williams’ Complete Bible Commentary, by George Williams — Kregel Publications (Williams)

When I quote from these works, I will use the word in the parentheses.