21 Was not Abraham our father justified by works when he offered Isaac his son on the altar?
22 Do you see that faith was working together with his works, and by works faith was made perfect?
23 And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God.
24 You see then that a man is justified by works, and not by faith only.
25 Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
26 For as the body without the spirit is dead, so faith without works is dead also.
In verses 21-25, James gave two examples of people who were saved by obedience to God’s will under the works-based kingdom gospel that he explained in verses 14-20. Read the post on those verses to understand the distinction between that gospel and the grace gospel that is God’s will for us today.
justified (v.21) = complete
Abraham’s willingness to offer Isaac on the altar demonstrated that his faith was genuine. James’ question, “Was not Abraham our father justified by works?” merely indicates that Abraham’s works confirmed his faith. The apostle puts it this way, “Seest thou how faith wrought with his works, and by works was faith made perfect?” The combination of faith and works verified that Abraham’s faith was a living faith, which manifested itself by works. According to James, Abraham served as a pattern to the circumcision that faith and works were required for salvation under their program.
Faith will most assuredly approach God in God’s way at any time, and to seek to gain acceptance with Him in any other way would, of course, be unbelief and self-will. Thus, while works never did or could save as such, they did once save as expressions of faith. Does this mean that works will be efficacious in themselves? No! They will avail only las the expression and evidence of faith as, indeed, James clearly teaches. — Sadler, page 75.
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Not merely works (v.24) but works done in faith (Hebrews 11:17-40). — Grace, page 2198.
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Rahab was saved before she provided safe passage for the messengers of Joshua, as her own words surely indicate. She was justified by works only in the sense that her actions declared she was saved. During the end of the Cold War with the Soviet Union, President Ronald Reagan sought major reductions in the number of nuclear arms deployed by both superpowers. When our CIA was able to finally verify these reductions in the Soviet Union, President Reagan loved to quote the old Russian proverb: “Trusty, but verify.” Essentially, in time past justification was based on this same concept, “Trust, but verify.” — Sadler, pages 76-77.
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Death in the Scriptures never has the idea of cessation of existence. Whether we are speaking about death in the context of physical, spiritual, or eternal, it consistently means separation. When God created man in the beginning He created him a trichotomous being, as noted in Paul’s letter to those at Thessalonica: “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (I Thessalonians 5:23). …
The body is the tangible part of our being that houses our soul and spirit. Though different entities, the soul and spirit are inseparably woven together, making up the spiritual part of our existence (Hebrews 4:12). The soul is the seat of our emotions, while our spirit is the control center of the body. The spirit is the rational part of our being that enables us to think and know, especially in regard to reasoning. We are to understand that it’s the principal agent by which the body is energized and is God-conscious (Romans 1:9). …
Death occurs when the spirit/soul departs from the body—separation! … Basically , James’ conclusion follows this line of thought; just as the body without the spirit is dead, so faith without works is also dead, in relation to the terms of the gospel under which he was ministering. In other words, if there is no spirit, there is no physical life. Likewise, if there wasn’t works, as an outward manifestation of faith, there wasn’t spiritual life (Luke 7:29-30). — Sadler, pages 77-79.
Verse 26 is James’ summary of what he was teaching beginning in verse 14.
14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?
15 If a brother or sister is naked and destitute of daily food,
16 and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit?
17 Thus also faith by itself, if it does not have works, is dead.
18 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.
19 You believe that there is one God. You do well. Even the demons believe—and tremble!
20 But do you want to know, O foolish man, that faith without works is dead?
faith (v.14) — Not just “faith” per se, but “can faith such as that save him?” In the Greek, this question expects a negative answer. — Grace, page 2198.
Obviously, this passage appears to contradict many verses in Paul’s epistles. Here’s the KJV Commentary’s explanation of why this passage supposedly doesn’t contradict Paul’s doctrine of faith without works. As I’ll explain, I don’t agree:
Many misunderstand this verse because they fail to observe two significant facts. First, James does not state that the hypothetical person “has” faith, but merely a man say he hath faith [stet]. It distinguishes the one who “possesses” from the one who merely “professes.” Secondly, conclusions are based on the question, can faith save him? The AV unfortunately gives a wrong impression, for he is not asking about faith in general, but that type of faith which one has who makes claims without producing fruit. This is affirmed by the presence of the definite article in Greek meaning “the faith.” “Can that faith save him?” would be a proper translation. Which faith? That which the man claims to have. That being the case, James does not contradict Paul. Both affirm that true saving faith results in a changed life as evidenced by works (Ephesians2:8-9). — KJV Commentary, page 1719.
For starters, Ephesians 2:8-9 does not say that “true saving faith results in a changed life as evidenced by works.” Even if you add v.10, Paul said that faith should result in works. In other words, good works should be our response to being saved by faith. But doing, or not doing, good works isn’t evidence that a person is or is not saved.
Williams claims that James was referring to justification before men.
The justification by works of this Epistle is justification before man by furnishing to him that which he can see. God needs no such evidence, for He can read the heart and see if it is animated by a living faith. The source of justification is grace; the ground, atonement; the means, faith, and the evidence, works. The Epistle to the Romans deals with the first three; the Epistle of James with the last.
The profession of a lifeless faith is pointless. If a man “say” he has faith (v.18). This is the key to this part to this part of the Epistle. He “says” he has it, but where is the proof. Nobody can see faith, but anybody can see its evidence. — Williams, page 994.
Williams seems to be saying that James came along and finished Paul’s explanation — that one needs to read both writers to get the complete picture. But the two men were writing to entirely different audiences, and James wrote first, so his readers wouldn’t have had access to Paul’s message. And again, Paul makes it clear that works should be one’s response to faith, not that they provide proof of faith. And by saying that James was referring to justification before men, I’m not sure whether Williams believes the man is justified before God or not.
Verses 15-16 give an example of what works without action accomplish — nothing.
dead (v.17, 20) = useless, without profit, lifeless
One fixed tenet of these Jewish readers was monotheism, “Thou believest that there is one God”; but doctrine alone does not save. Thou doest well inserts a measure of sarcasm, for he quickly points out that the devils (“demons”) also affirm that truth. — KJV Commentary, page 1719.
tremble (v.19) = be struck with extreme fear, be horrified
foolish (v.20) = empty-handed, without a gift, destitute, devoid of truth or effect
It is not my point to say that works are unimportant. They are important. They are what God designed and intended us to do. But in the current dispensation, they have nothing to do with salvation. They are not required to gain salvation, to retain salvation, or to prove salvation (Romans 4:5; Galatians 2:16; Ephesians 2:8-9; Titus 3:5).
Remember, James was pushing his “works prove salvation” gospel on Gentiles, and that’s why Paul wrote Galatians (Galatians 1:6-9).
Galatians 2:16 proves that works are not required to obtain salvation. Galatians 3:1-3 proves that works are not required to retain salvation. And almost the entire book of 1 Corinthians proves that works are not a proof of salvation. The Corinthians were involved in all sorts of sinful activities, but Paul referred to them as saints (1 Corinthians 1:2) — in other words, saved.
So what is the answer?
The solution to the problem is rightly dividing the Word of truth. … You cannot reconcile that which God never meant to be reconciled.
Justification simply means to be declared eternally righteous by God. It is a legal term. For example, if a prisoner is brought before the bar of justice there is only one way he can be justified — he must be found not guilty. If he is proven to be not guilty, then he is a just man. In the event a man commits a federal crime, is found guilty, and is sentenced to death, the President of the United States can pardon the man, but he can never justify him or erase his crime. …
Now, wonder of wonders, we are proven guilty before the bar of God’s justice, yet we are said the be justified by the blood of Christ (Romans 5:9). … Today, those who place their faith in Christ are justified freely by His grace — our sins and guilt were placed upon Christ; and in return, His righteousness was imputed to us. We are complete in Him by faith alone! (Romans 4:5; 2 Corinthians 5:21; Colossians 2:10).
Paul reveals to us that the basis of justification is the shed blood of Christ in every dispensation, but it is God who determined what would be required to receive this wonderful benefit.
The first thing we need to establish is that Paul and James were preaching two entirely different gospels. While the church has traditionally held that there is only one gospel taught in the Word of God, the Scriptures clearly teach there are many different gospels revealed throughout the dispensations, all of which find their origin in the finished work of Christ. — Sadler, pages 67-69.
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The flow of this entire passage (vs.14-26) deals with faith, salvation, and justification in relation to man’s eternal destiny, so the subject is not justification before men, service, or rewards. If a Jewish kingdom believer professed to have faith but did not have corresponding works of faith, he was not saved but only deceiving himself (James 1:22). In the Kingdom, salvation works were absolutely necessary, and anyone without them had a dead faith that could save no one. James was not referring to works for salvation, but as the result and necessary evidence of salvation. Anyone could make a profession by saying they had faith (vs. 14, 16, 18). But if it was not a living faith that could be seen by or shown to others (vs. 18, 22, 24), it was not genuine. John, another Kingdom Apostle, wrote similarly in his first epistle (1 John 1:6, 8, 10; 2:4, 6; 4:20). In the Dispensation of Grace, good works are also important — Paul told us that we should walk in them and that we are to work out (not work for) our salvation, salvation that God has already given to us as a free gift of His grace (Ephesians 2:8-10; Philippians 2:12). Unlike in the Kingdom dispensation, our good works are not a sure thing but come as we yield to God as those who are alive from the dead and present our bodies as living sacrifices (Romans 6:13; 12:1). We should always seek to work in the power of God, but unlike the Jewish believers under the kingdom program, genuine believers today can become discouraged, disillusioned, drift into carnality and apathy, and stifle the good works that God has ordained for us. Therefore, we are encouraged to maintain good works that we do not become unfruitful (Titus 2:7; 3:8, 14). — Grace, page 2198.
Bottom line:
There is probably no other passage in Scripture that has created more confusion and controversy than James 2:14-26. Every enemy of the grace of God inevitably runs to this passage to counter the impact of Paul’s “faith alone” teaching in Romans 4:1-25. This is true of all the “well-meaning” legalistic denominations and every cult that considers themselves Christian. But the Bible does not contradict itself. The confusion arises from a failure to rightly divide the Word of truth and from not understanding exactly what the Scripture teaches dispensationally regarding “faith” and “works.” In every dispensation, man has been saved by faith (Hebrews 11). “Faith” is simply believing what God has said — and what God has said has varied in each dispensation. Noah believed God (had faith) and did what God said (built an ark [Genesis 6:14]). Abraham believed God and did what God said (offered up Isaac [Genesis 22:10-12]). Under the Kingdom Gospel, Jews believed God and did what he said (were baptized [Acts 2:38]). In our current Dispensation of Grace, we also believe and do what God has said for salvation. But now, God commands us to only believe (Romans 3:22; Galatians 3:22). In this current Dispensation of Grace, doing anything other than simply believing the gospel would be disobedience and a lack of faith. — Grace, page 2198.
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well;
9 but if you show partiality, you commit sin, and are convicted by the law as transgressors.
10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.
11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law.
12 So speak and so do as those who will be judged by the law of liberty.
13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.
royal law (v.8) — the law of love
royal (v.8) — The definite article is absent in Greek, indicating that quality is emphasized. It is royal or kingly in its relation to other laws. Jesus said that this and the first commandment are so fundamental that on them “hang all the law and the prophets” (Matthew 22:40). — KJV Commentary, page 1718.
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The supreme law is that of verse 8 (Leviticus 19:18) To make a distinction between rich and poor violates this law, and this violation is sin (v.9). Such action breaks the whole law, though not the whole of the law. To break one link in a chain is to destroy the chain (v.10). — Williams, page 994.
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A basketball, whether it misses the hoop by an inch or a yard, still fails to score. Likewise, he who shows partiality becomes a transgressor just as readily as if he had murdered or committed adultery (vs.10-11). — KJV Commentary, page 1719.
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[Verse 10] is the most succinct summary of why man cannot be saved by keeping the Law (Acts 13:39; Romans 2:13; 3:20; Galatians 3:11). If we keep ALL the Law, but violate the smallest point of it, we are doomed. This was the point of the story of the rich young ruler who came to the Lord in Matthew 19:16-22. — Grace, page 2197.
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Is it not interesting that James inverted these two sins (v.11)? One might think that he would say, “Now if thou commit no murder, yet if thou commit adultery,” but instead he presents the case that adultery is worse than murder. — Grace, page 2197.
speak and act (v.12) — present tense, indicating continuous action
the law that gives freedom (v.13) — In James’ usage (here and in 1:25), the law of Christ (Acts 15:10, cf. John 8:32). — Grace, page 2197.
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We believe the “royal law” is a reference to the totality of the Law of Moses which is summed up in “Thou shalt love thy neighbor as thyself.” You see, if the hearers of James loved their neighbor, they would not commit adultery with their neighbor’s wife. If they loved their neighbor, they would not steal from him or do him any harm. but if they showed partiality against their neighbor, they had sinned and therefore were transgressors of the law. …
Those who lived under the law will be judge by the law. “So speak ye, and so do, as they that shall be judged by the law of liberty.” Note, James clarifies that it will essentially be the “perfect law of liberty” the Lord uses the administer justice in the kingdom. As we have seen, it specifically deals with relationships under the Mosaic system and exposes the motive behind the action. One of the standards is this: those who showed no mercy will not be shown mercy (Matthew 7:1-5, cf. James 2:13). The apostle’s desire was that his readers would show mercy to the poor so that in the Day of Judgment they might rejoice in judgment and not be the subject of it for being unmerciful. — Sadler, pages 64-65.
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We must remember that [verse 13] is written to believing Kingdom Jews. The issue cannot be eternal damnation or judgment because Scripture is clear that no one is saved by works (Galatians 2:16; 1 Peter 1:18-19). However, all believers in every dispensation will give an account of their stewardship (Kingdom believers, Matthew 25:14-30; Body of Christ, 2 Corinthians 5:10). Also remember that the preceding context of this verse is a warning against showing favoritism. What this verse is teaching is that when believers stand before God to give an account of their service, there will be no favoritism or partiality. God’s judgment will be impartial and proportional (2 Samuel 22:26-27; Psalm 18:25-26; Proverbs 21:13; Matthew 5:7; 6:15; Luke 6:37). — Grace, page 2198.
1 My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality.
2 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,
3 and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,”
4 have you not shown partiality among yourselves, and become judges with evil thoughts?
5 Listen, my beloved brethren: 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?
6 But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts?
7 Do they not blaspheme that noble name by which you are called?
This passage flows directly from the last two verses of the previous chapter (James 1:26-27)
partiality (vs. 1, 4) = favoritism, a fault which gives respect based on outward circumstances and not to intrinsic merits, along with the occasions when this fault is demonstrated.
assembly (v.2) — the synagogue. Remember, James was writing to Jews.
Here we have the synagogue mentioned, sufficient evidence that these Jewish believers were still gathering together in the Jewish fashion, and were not an ecclesia, and assembly, gathered out. — Gaebelein, page 1129.
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The spirit of the world courts the rich and despises the poor; the Spirit of Christ honors both alike. Rich and poor are here views as classes and not as persons. It does not, therefore, mean that all poor men are Christians and all rich men are not. — Williams, pages 993-994.
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Are you not showing partiality, which is a sin against God? God is equally concerned about both souls. In essence, [James] says, isn’t it in keeping with your calling to be an imitator of God, who is not a respecter of persons? [He] makes an airtight case that they had become “judges of evil thoughts.” Clearly the motive behind showing partiality to the rich man was selfish gain. On the other hand, the poor man had noting to offer but a sincere heart and a desire to serve the Lord. — Sadler, page 62.
judges with evil thoughts (v.4) — making judgements based on wrong motives
James is not shutting the door on the rich — far from it. He is saying that the gospel of Christ is especially dear to the poor and that in it there is a welcome for those who have no one to welcome them, and that through it there is a value set on those whom the world regards a valueless. — Sadler, page 63.
dishonored (v.6) = treated shamefully, despised, insulted
oppress (v.6) = exercise harsh control over, use one’s power against
blaspheme (v.7) = speak evil of, slander
[James couldn’t understand] why there were those in the assembly who wanted to cater to the rich. It was the wealthy and powerful who were behind setting up false witnesses against Christ and Stephen. They were the ones who demanded the death of the Savior and committed the murder of Stephen. Why, then, would they want to appease those who persecuted them and were responsible for having some of their own hauled off to the judgment seat? … Like Judas, some of the rich undoubtedly surmised that the coming kingdom might profit them in more ways than one (John 12:4-6). Thus, they had an ulterior motive for their attendance — gain! — Sadler, page 64.
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.
