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OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of James, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
A careful observation of chapter one is key to understanding chapter 2, so let's take a look at chapters one and two in their entirety to see what we can observe from them before going elsewhere:
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings."
"James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings." =
"doulos" = slave, servant
The author introduces himself as James and declares himself to be a servant of God and of the Lord Jesus Christ.
James
identifies himself first and foremost as a servant of Christ Jesus. The
Greek word "doulas" is rendered in this verse as servant, lit. a
slave, an individual owned by another. The context in this verse of "doulos"
is that kind of slavery which is a voluntary and benevolent servitude.
So James' slavery is a voluntary one to the personal benevolent ownership of himself to Christ Jesus.
"To the twelve tribes scattered among the nations. Greetings." =
Evidently, James' letter was addressed to people from the twelve tribes of Israel who were at the time scattered throughout the world and who dwelt among the nations, i.e., Gentile nations. The time the letter was written points to after Christianity had begun and before evangelism of Gentiles had formally commenced.
Notice the absence of concern throughout the epistle of conversion of Gentiles and the absence of reference to leaders of congregations/churches of the kind we now call "pastors". This corroborates the early date of this letter before the outreach to Gentiles as recorded in Acts.
[Zane C. Hodges states, ("The Epistle of James", Grace Evangelical Society, Irving, Texas, 1994, pp. 17-18)]:
"James addresses an audience whom he calls the twelve tribes which are scattered abroad. If we are right in thinking that this epistle was written to Jewish Christians not long after the first persecution of the church in Jerusalem (ca. A.D. 35...), the addressees are the true twelve tribes because their hearts have been circumcised by faith (Col 2:11-12).
In this light, the reference to the readers being scattered abroad (Greek: en te diaspora, 'in the dispersion') does not refer to the Diaspora, i.e., to the dispersion of ethnic Jews all over the Roman world that took place centuries earlier. Instead, it refers to the scattering of Jewish believers in the persecution that followed the martyrdom of Stephen (Acts 8:1). Some time had passed (a few months?) since then, and these believers had taken advantage of less stressful times."
The tone and content of the letter corroborate that Jewish believers are being addressed yet the message is portrayed as inclusive of all believers.
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.
(v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything."
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials (peirasmois from the root word peirasmos) of many kinds," (Compare v. 2:1) "My brothers, as believers in our Lord Jesus Christ the Lord of glory, don't show favoritism." =
James has already identified himself as a servant of Jesus Christ in verse one, i.e., a believer and brother in Christ. So in verse two the phrase "my brothers" continues the context of brothers in Christ as opposed to Jewish brethren, although the latter is also true but not in view. Compare verse 2:1 above which corroborates this.
So James is addressing his readers as brothers in Christ identifying himself as a fellow believer in Christ. This is corroborated all the more re: the date of this letter being between 45-50 A.D. - long after the dispersion of the Israelites of old. Later verses will corroborate the focus of fellow Israelite believers and believers in general rather than the limited focus of fellow Israelites which the latter is not what the context is limited to in the Book of James.
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds." (cont.) =
Considering the immediate attention author James gives to trials, the scattered tribes of Israelite Christian brethren were evidently facing trials of many kinds at that time. The phrase "consider it all joy" sets the tone for these trials as difficult ones, even persecution. James tells his Christian brethren to consider facing trials of many kinds as "pure joy ["pasan charan" = lit. "all joy"]."
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
"you know" = "ginOskontges" = know through experience.
The phrases "consider it all joy" and "the testing of your faith develops perseverance" point to external trials of difficulty and persecution. External trials are in view, (peirasmois). The context does not address internal ones which are dealt with in verse 13. Believers are not to find joy in the trials themselves - which might sound a bit perverse; but to find joy in God's purpose behind them. James gives a reason to his brothers in the Christian faith for considering it all joy whenever they face external trials of many kinds: He reminds them that they already know this through experience. The Greek word "ginOskontges" = know through experience. So this is not new information that they "know that the testing of [their] faith develops perseverance" which must finish its work [in them] toward being mature and complete [in the faith]. This is obviously a message directed to believers. A reaction of "all joy" is to occur as a result of understanding that the many trials the believer faces have a godly purpose to develop perseverance in the believer which is God's finishing work so that the believer may be "mature and complete, not lacking anything". A spiritual maturity and completion is thus in view here to result in an inner joy when facing many trials because of the spiritual and eternal perspective that the believer is evidently exhorted to focus on while under external trials.
[Zane C. Hodges, 'The Epistle of James, Proven Character Through Testing', Grace Evangelical Society, Publishers; Irving, Tx, 1994, pp. 18-19]:
"The words "count it all joy" ... strike precisely the note of triumph that James wishes to sound for his Christian brothers. Various trials have occurred - and will continue to occur - in the lives of these readers. How should they face them? What attitude should they take? They should count them as joy, James declares. But not merely as a partial or insufficient kind of joy. Rather, James insists, they should count them as all joy, or (more idiomatically) as 'total joy'! How unnatural this is to the human heart is obvious. We usually greet troubles with distress and complaining! Clearly, James is exhorting these believers to view their hard times with the eye of faith.
Why should they count their trials as all joy? Because these trials have a positive and highly beneficial purpose in the plan of God. And that purpose is stated here as something known to the readers. God's intention in allowing our faith to be tested is to produce patience, more accurately, 'endurance' or 'perseverance.'...
The Greek phrase translated by the NKJV as the testing of your faith treats the Greek word dokimion [testing] as a noun. But dokimion could be the neuter singular of the adjective and literally can mean: 'the genuine [thing] of your faith'... We suggest the meaning, 'your quality-proven faith,' i.e., 'your unalloyed [pure] faith.' James is referring to the way trial and testing apply 'fire' to our faith, so that it can come through the 'furnace' of trouble cleansed of any dross or impurity from the flesh. Like gold that has been refined, faith can be purified from the selfish motives and misguided perceptions that often distort and weaken it. God can use trouble to accomplish just that."
Sad to say such is the condition of man that this is true.
[BKC, cont., p. 820]:
"It is important to note that James did not say that a believer should be joyous for the trials but in the trials. The verb translated 'face' might more literally be expressed as 'fall into,' peripesEte... When surrounded by these trials, one should respond with joy. Most people count it all joy when they escape trials. James said to couint it all joy in the midst of trials...
It is clear that the reference here is to external trials, or tests of stamina (peirasmois) whereas later in the same chapter (James 1:13) the verb form (peirazomai) of that noun is used to speak of inner temptations, or solicitations to sin...
This [verse 3: 'because you know that the testing of your faith develops perseverance.'] is no new revelation. It is a simple reminder. James wrote, 'because you know' literally, 'knowing through experience' (ginOskontes). Everyone has experienced both the pain of problems and the ensuing profit of persistence. There is no gain in endurance without some investment in trials."
Notice that trials in the believer's life are to be expected and counted as joy not evidence and punishment of some kind of failure in the believer's life.
[The Bible Knowledge Commentary, Walvoord and Zuck Eds., Victor Books, USA, 1988,p. 821]:
"Trials should be faced with an attitude of joy. Trials should not be seen as a punishment, a curse, or a calamity but something that must prompt rejoicing. Furthermore they should produce 'pure joy' (lit., 'all joy'; i.e., joy that is full or unmixed), not just 'some joy' coupled with grief."
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
Considering the
context of the first four verses, author James' stipulating that he and
his readership are Christian believers and the appearance of James' letter
between 45-50 AD, we can conclude that Christian Israelite believers are
in view who evidently have been scattered amongst the nations. They are
facing many trials as a result of and to test their Christian faith.
F) PERSEVERANCE UNTO THE MATURITY AND COMPLETENESS OF ONES FAITH IS IN VIEW
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
The first point author James makes after "Greetings" in verse 1 sets the context of James' letter to the testing unto perseverance of ones faith as a believer toward the end of maturity and completeness in that faith, which such testing the believer is to count as all joy. Trials are not something in and of themselves which would produce joy. On the other hand, the spiritual and eternal perspective of maturing in the faith, not lacking anything is that which one is to focus on when undergoing trials and which, with such a focus, one can then count it all joy.
[BKC, op. cit., p. 821]:
"Two words describe the goal: mature and complete. 'Mature' (teleioi), often translated 'perfect' or 'finished,' is coupled with 'complete' (holoklEroi, from holos, 'whole,' and klEros, 'part') to give the idea of a perfected all over or fully developed in every part."
[Hodges, op. cit., p. 19]:
"But we must not be impatient. this is the thrust of verse 4. When James urges his readers to allow 'endurance' (patience, NKJV) to have its perfect work, he means that they should allow the Lord to accomplish a complete work of endurance within them. Too often we are so eager to escape our difficulties that we seek mere relief from the trial, rather than to gain every possible spiritual benefit from it. If we say, "I cannot endure any more of this,' then God's work of endurance within us is not perfect (Greek: teleios, 'complete'). We can always endure what God allows...
A perfect work of 'endurance,' therefore, is what we should desire the outcome of any of our trials to be. When God is 'allowed' (by our submission to Him) to do such a work, then we will be perfect and complete, lacking nothing. Of course, by perfect James does not mean sinless perfection. Both of the Greek words here mean much the same thing, but we might render them this way: 'that you may be complete and intact, with no deficiency.'... Such a man or woman is prepared to cope with life's adversities in deep reliance upon the sufficiency and grace of God."
G) PERSEVERANCE TO PROVE OUT ONES FAITH OR AS A REQUIREMENT FOR 'TRUE FAITH' IS NOT IN VIEW
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." (cont.) =
We do not have in view a perseverance to prove out ones faith as true saving faith or as a requirement for receiving/keeping eternal life; the words neither stipulate nor imply this idea.
But perseverance in the Christian which is to result in maturity and completion in his life is in view in the passage as stipulated in the underlined, italicized words above.
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him."
(v. 4) "Perseverance must finish its work so that you may be mature and complete, not lacking anything. (v. 5) If any of you lacks wisdom, he should ask God, Who gives generously to all without finding fault, and it will be given to him." =
Immediately after James provides the context of brothers, i.e., believers facing trials of many kinds in order to develop perseverance toward maturity and completeness, he addresses those who lack wisdom relative to testing - perseverance - maturity - completeness in the Christian life and tells them to ask God for it in faith.
Evidently, wisdom is a key factor in a believer's testing and perseverance and such comes from God, given that one is to ask God for it in faith.
[Hodges, op. cit., p. 20]:
"One of the deficiences which trouble often exposes in us is lack of wisdom. Thus, if 'endurance' is to accomplish its 'complete work' in us, the deficiency in our wisdom needs to be supplied. Of course, James is not speaking here of any and all wisdom, since we will always be deficient in many such areas while still in the body. Rather, in this context, James is speaking of that particular wisdom we will need in order to cope with the various trials we experience.
So if a particular trial exposes a particular lack of wisdom in some area, what should we do? James' answer is that we should pray for this wisdom. Then the God to Whom we pray will give it liberally. That is, He loves to bestow wisdom and He bestows it bountifully. In granting wisdom our God is the very opposite of an earthly miser Who may have much but is reluctant to give away anything. God does not 'hoard' His wisdom, but dispenses it lavishly to all those who ask for it in faith (cf. v. 6) ... He [God] is eager to supply our deficiency from His boundless treasure of wisdom and knowledge. Ask, James reiterates, and it will be given to you."
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him." (cont.) =
James tells believers that God will not find fault with those who ask for wisdom rather it will be given generously. There is therefore no excuse for lack of wisdom, for God does not hold such lack against the believer and will provide it when asked for - with one proviso: one does not doubt that He will make such provision.
[Hodges, op. cit., p. 20]:
"So if a particular trial exposes a particular lack of wisdom in some area, what should we do? James' answer is that we should pray for this wisdom. Then the God to Whom we pray will give it liberally. That is, He loves to bestow wisdom and He bestows it bountifully. In granting wisdom our God is the very opposite of an earthly miser Who may have much but is reluctant to give away anything. God does not 'hoard' His wisdom, but dispenses it lavishly to all those who ask for it in faith (cf. v. 6).
But God also gives wisdom without reproach. How easily He might chide us for our ignorance and stupidity - as also for how little we have learned in so long a time! But when we ask in faith, He does not reproach us for what we do not know. Instead, He is eager to supply our deficiency from His boundless treasure of wisdom and knowledge. Ask, James reiterates, and it will be given to you."
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind."
A) MATURING ONES FAITH IS IN VIEW, NOT FALSE FAITH VS TRUE FAITH
The context continues relative to perseverance unto maturity and completion, (v. 4). Believers are in view re: "If any of you [believers] lacks wisdom" and "But when he asks, he must believe and not doubt because he who doubts is like a wave of the sea, blown and tossed by the wind." Notice that the believer who doubts is not declared a false believer, but one who "is like a wave of the sea, blown and tossed by the wind." He is immature.
[Professor John F. Hart, Moody Bible Institute, Chicago, Ill., 'How To Energize Our Faith: Reconsidering The Meaning Of James 2:14-26]:
"After James reaffirms that endurance can mature our faith, he admonishes us to ask God for the wisdom we lack. But we must “ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind” (1:6). In this context, there is no impression that those who lack faith in prayer are false Christians. To the contrary, the terminology identifies an immature believer. While the readers trusted God for their eternal life, they doubted He would give them wisdom."
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
When a believer asks God for wisdom which comes out of trials in order to give perseverance unto maturity and completeness in the faith, he must believe that God will provide it. He must ask in faith, if he doubts God will give him what he has asked for, he will continue to be as a wave tossed by wind and sea, i.e., his lack of faith in God as Provider will disenable him to receive the wisdom which God has provided. His lack of trusting in God's direction in his life to enable him to persevere will cause self-destruction under trial. Hence the purpose of his request of God will be defeated and he will remain in the chaos of life under trial as a wave is tossed about by wind and sea - a picture of destruction which involves horizontal instability, (a wave blown by the wind) and vertical instability, (a wave tossed by the sea).
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
Notice that this statement is a general one under which specific requests for wisdom from God is positioned. Hence any lack of faith in God to provide anything will result in the purpose for ones request of God being defeated and one will remain in the chaos of life in the absence of God's provision which has been rejected due to doubting, i.e., lack of faith. The message is that no matter what, God provides the believer with the way to persevere. Lack of faith in that provision will cause the believer to disable his path to perseverance, maturity and completeness as a believer.
[Hodges, cont., p. 21]:
"There is one stipulation, however. The request for wisdom must be made in faith. This also means the request must be made with no doubting. Faith and doubting are opposites, of course. When one doubts, he is not believing. When one believes, he is not doubting... The Christian who comes to God for wisdom must come with calm confidence in the Lord. If his heart is buffeted by doubts about God's willingness or ability to grant the request, then this Christian is like a wave of the sea driven and tossed by the wind. That is, he is in the grip of uncertainty and perplexity."
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
The issue is not only to trust in God to provide one with the means toward the end of persevering under trial but to trust that whatever God DOES provide is sufficient to persevere toward that end. Doubting any of this leads to self-destruction under trial as implied by the words, "He who doubts is like a wave of the sea, blown and tossed by the wind" (6b).
(v. 3) "Because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
The request for wisdom for persevering through testing will not cease the testing; for the testing must continue in order that "Perseverance... finish its work" in the believer, (v. 4). Hence the wisdom which will be provided by God upon faithful request, (not doubting), i.e., prayer, is to be received through that testing. Since it is affirmed in this passage, (vv. 2-6), that believers are in view, we can conclude that facing many trials is part and an affirmation of the fact that one is a believer. This is contrary to those who consider trials an affirmation of an unbeliever.
[Hodges, cont., p. 21]:
"On the other hand, it must not be assumed that the answer to a prayer for wisdom will come like a bolt of lightning at the moment it is requested. Such a conclusion would ignore the context of James' thought here. James has just told us that God's goal in our trials is to furnish us with those spiritual assets which we lack (vv. 3-4). Thus, we can expect God to answer our prayer for wisdom through the very trial itself, as we endure it until God's perfect work in us is done."
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does."
(v. 6) "But when he asks [for wisdom in order to persevere] he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. (v. 7) That man should not think he will receive anything from the Lord; (v. 8) He is a double-minded man, unstable in all he does" =
Verses 7 & 8 affirm the fact that when one asks God for wisdom in order to persevere under trial one must not doubt that God will deliver; for one who doubts will not receive and is a double-minded man, unstable in all he does.
Not only is he unstable and self-destructive under testing, but he is such in all that he does. He is double minded, [lit., 'two-souled,' dipsychos], i.e. he vacillates between taking charge of his own life without God to seeking answers from Him. Without a pattern of fully trusting in God in ones life, instability results everywhere. Hence the implication is made that an individual who doubts God to provide the means for perseverance under trials evidently is symptomatic of doubting God in all things as a matter of course. His life before God is as a wave of the sea blown and tossed by the wind - self-destructive.
It can be inferred from this that the Christian life which is patterned by doubt and lack of God's wisdom will have no value before God and eternity relative to eternal rewards. It will have been destroyed by the believer.
[Hodges, cont., p. 21]:
"[The Christian's] failure to trust the One to Whom he comes in prayer is serious. Indeed, it is an insult to God Himself. Such a man should not expect to receive anything from the Lord. Just as our Christian life began with the confidence that eternal life was ours by faith in Christ, so our on-going need for wisdom must be sought from God with a similar confidence...
The Christian Who cannot make up his mind to leave his need for wisdom confidently in God's hands is spiritually unstable. He is, in fact, double-minded (Greek: dipsychos, 'two-souled'). He is a kind of 'split personality.' One part of him knows that he must leave this need for discernment with God, while the other part still feels that he can, and must, solve the puzzle by himself. The result of such an inward division in our perspective is likely to be a zigzag course of action filled with mistakes and false starts. The Christian who combines a lack of wisdom with the spirit of a 'doubting Thomas' is a prime candidate to make a mess of things. Or, as James puts it, he is unstable in all his ways."
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position."
A) BEING IN HUMBLE (POOR) CIRCUMSTANCES IS IN VIEW AS A TRIAL TO PERSEVERE UNDER
(v. 9) The brother in humble circumstances ought to take pride in his high position." =
Being in humble (poor) circumstances in view as a trial to persevere under.
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
"KauchasthO de ...ho ..adelphos .......ho .tapeinos ....en tO .hupsei ........................autou"
"Let boast ......now the brother...[in] the low degree in .the elevation [high position]his"
The brother in humble circumstances, i.e., he is materially poor, continues the context of persevering under trial. Being in humble circumstances is in view as a particular kind of trial for the believer having its solution in an eternal focus instead of a temporal one. The wisdom from God is that the one in humble circumstances ought to recognize and take pride in his high position. Believers who are humble meaning materially poor, have nevertheless a high position. This evidently points to a high position before God - an everlasting one which takes precedence over ones temporal materially poor circumstances which the believer in humble circumstances is to focus on and take pride in. This suggests a position of everlasting life that God has graciously provided for him in spite of his humble circumstances. The high position of the brother in humble circumstances is evidently an eternal position with great benefits far beyond his relatively lowly temporal circumstances to which it is compared - one of an elevated, spiritual and eternal nature as opposed to a lowly material and temporal nature.
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
A brother, i.e., believer in humble circumstances is one who is lowly in a material sense. As such he evidently has a high position before God regardless of his temporal status. This suggests a position that God has graciously provided for him in spite of his humble circumstances. The high position of the brother in humble circumstances is evidently an eternal position with great benefits far beyond his relatively lowly temporal circumstances to which it is compared - one of an elevated, spiritual and eternal nature as opposed to a lowly material and temporal nature. This is to be the source of his pride - a pride which is generated out of the love and grace of God Who freely provided that high position of eternal life the brother, not out of any merit. Hence this is not a sinful, self-absorbed kind of pride, which would contradict the commands elsewhere in Scripture about prideful behavior. This focus on God's grace and ones eternal position serves to divert the humble believer from an unwarranted focus on his temporal humble status leading to bitterness and unfaithfulness, enabling him to persevere through trials unto maturity and completion.
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
In view of the context that a believer in humble circumstances is to take pride in his high eternal position over his low temporal circumstance corroborates the context that James' audience is born again believers.
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business."
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower. (v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business." =
"But" = A conjunction which places what follows in opposition to what has preceded, namely the context of a "brother [i.e., believer] in humble circumstances" as opposed to "one [i.e. a believer] who is rich". A believer must be in view here because of the eternal vs. temporal perspective and contrast with a brother in humble circumstances and since this letter is addressed to believers from the beginning.
(v. 10) "But the one who is rich should take pride in his low position, because he will pass away like a wild flower. (v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business." =
The temporal circumstance of the wealthy believer who is rich is a low one because he will pass away like a wild flower and he can't take his riches nor his wealthy temporal status with him into eternity. The wisdom of the believer who is undergoing the test of riches as well as other trials, (riches are a test!), is to take pride in his position of a soon to fade and pass away wealthy temporal life and regard his wealth as temporal and fleeting. His mortal life will "pass away like a wild flower."
Accepting ones wealthy temporal position as a lowly one implies that there is another position higher and not temporal but eternal. The wealthy believer evidently is to keep his eternal position before God in view to which his temporal wealth and mortal life pales in comparison. So the pride in his wealthy temporal life's value is to be generated by a focus on the wealthy believer's eternal position before God, resulting in persevering through trials toward maturity and completion.
In view of the context that wealthy believers are to focus on their eternal destiny in priority over their temporal wealthy status corroborates the context that James' audience is born again believers.
Accepting ones wealthy temporal position as a lowly one implies that there is another position higher and not temporal but eternal. Such a focus by the brother who is wealthy enables him to persevere through trials unto maturity and completeness.
This focus on God's grace and ones eternal position serves to divert the wealthy believer from an unwarranted focus on his wealthy temporal status leading to arrogance, self-dependency and unfaithfulness, enabling him to persevere through trials - including the trials of riches - unto maturity and completion.
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.
(v. 12) Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him."
A) THE SUBJECT OF PERSEVERING UNDER TRIAL CONTINUES
"Blessed is the man who perseveres under trial, because when he has become approved [i.e., stood the test], he will receive the crown of life that God has promised to those who love Him." =
"Makarios ..........anEr hos ..hupomenei .................peirasmon hoti
"Blessed [is the] man ..who .endures [perseveres] trials..........because
dokimos ....genomenos (aorist participle)..lEmpsetai ..........ton stephanon tEs .......zOEs
approved ..having been ...............................he shall receive .the crown ...................of life
hon .....epEggeilato .ho .Kurios .tois ............................agapOsin auton"
which .promised .....the Lord.....to the ones................ loving ......Him [the LORD]"
From verse 2 and through verse 12 we have in view believers facing and persevering under trials. Notice in particular, parts of vv. 2,3,6 & 9-11 which have been underlined, and have persevering under trial in view.
"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him." (cont.) =
Perseverance under trial has been given a grand encouragement for a believer when he is tested: "When he has stood the test, he will receive the crown of life that God has promised to those who love Him." This crown of life is in essence part of the wisdom of God Who promises it for those who persevere under trials. Having this promise in mind can enable the believer to persevere under trials and prove out his love for God and in so doing will receive the crown of life as an eternal reward and symbol of his proving out of his love for God.
[Hodges, cont. p. 24-5]:
"Suppose, then, that every Christian, rich or poor, takes the attitude prescribed for him by James in vv. 2-11, what then? James' answer is that, the person who [perseveres under trial] can anticipate a crown of life...
The Greek word rendered temptation [in the KJV, and NKJV] here... tends to obscure the connection of this verse with what precedes. The Greek word... (peirasmon from the root word peirasmos) is the same one translated trials in v. 2... James is here building on his discussion (vv. 2-11) of the proper attitude for times of trial... Obviously, if we are to endure [persevere through] trials to their proper end, joyful acceptance of God's will should play a crucial role. If our eyes are fixed on the beneficial goal of trials, then in this very outlook we adopt an attitude of faith and submission to the Lord, which facilitates endurance.
Thus, when the trial ends and when the believer who endures it has been (Greek: genomenos, has become) approved (dokimos, aorist participle), James is alluding to the character development he has referred to in vv. 2-4...
Thus, the divinely desired result of our troubles is approved character. The man whose endurance through trial has cooperated to produce this outcome is indeed blessed of God.
So why should he be considered blessed (i.e., 'happy,' or 'fortunate')? The answer is that (since he has become approved) he will receive the crown of life."
The context of this chapter is established in verse 2 as brethren facing many trials over their lifetime. Verses 3 and 4 stipulate that perseverance is the intended result of the testing of a believer's faith, i.e., the trials mentioned in verse 2. The chapter continues exhorting and directing the believer under trial. Verse 12 stipulates that a reward will be received for persevering, namely "the crown of life". Notice that the phrase "the crown of life" is in the singular meaning one crown. It has a definite article signifying one reward for a lifetime pattern of persevering under trial. This crown of life is evidently a demonstration of a brother's lifetime pattern of perseverance under trial and his love for God.
Although temporal blessings may also be in order, they have an ongoing and not a one time context and would not be in view re: the crown of life, singular with a definite.
"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him." (cont.) =
Those who exemplify a lifestyle of perseverance under trial are demonstrating their love for God and are among those who receive the crown of life.
[Hodges, cont., p. 26]:
"This experience [of receiving the crown of life] is for those who love Him (that is, the Lord). To such and only to such has God promised this crown of life. In fact, it may be stated that each of our various trials in some way or other is a test of our love for God. With each test there comes the temptation to resist God's will in sending the trial at all or, at least, the temptation to resent it and thus refuse to allow God to do the character-building work He desires to perform in us. Only when we submit lovingly to God's mighty hand do we find the crown of life awaiting us at the end of the trial."
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.
(v. 12) Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.
(v. 13) When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone"
A) GOD'S HOLY AND PERFECT NATURE CANNOT RESPOND TO TEMPTATION TO DO EVIL
"God cannot be tempted by evil" =
On the one hand, Satan and humanity make constant efforts to tempt God to do evil. This is the objective view of temptation - to do evil wherein someone tries to persuade another to do evil. This is not in view in this passage.
On the other hand we have the subjective view of temptation wherein God cannot be tempted by any effort because there is nothing in His Holy and Perfect Nature that could respond positively to such efforts. The context of verse 13 portrays the subjective view of temptation wherein one is not effected to respond positively.
"When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone" =
"peirasmois" (peirasmos), (v. 2) = trials, "peirasmon" (peirasmos) (v. 12) = trial
The Greek words "peirasmois" and "periasmon" rendered "tempted" and "tempting me" respectively are from the same root word for trial in vv. 2 and 12, (peirasmos) which can mean trial or temptation. The context of this passage is of tempting one to do evil, considering the phrase, "For God cannot be tempted by evil" in 13b. Hence we have in view a believer who is tempted to do evil, implied via the second half of the verse, wherein no one should say "God is tempting me" [with evil to do evil]. The fact that a believer is being tempted to do evil one can infer from this that it is caused within the believer himself, not God. The context of the believer persevering under trials continues to be in view in which there is inherent in the trial the possibility that the believer would permit himself to be tempted to do evil and blame it on God in which case one has not persevered under trial and failed the test.
[Hodges, cont., p. 26-7]:
"If a Christian does not love God, a wrong attitude toward testing can easily arise....
The crown of life, therefore, is for those who love Him, but not for those who accuse God of tempting them with evil...
It may be safely said that in every 'trial' (broad sense) which we have, there is also a 'temptation' to evil (narrow sense)."
(v. 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." (cont.) =
The Word "tempted" in this context is defined by "tempted by evil" (v. 13b). Since this verse stipulates that "God cannot be tempted by evil nor does He tempt anyone," then we may conclude that the temptation to do evil must originate and be responded to outside of God which leaves the world, the devil and his demons, all individuals, unbelievers alike.
(v. 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." (cont.) =
Since one cannot say "God is tempting me" [to do evil], then the temptation must come outside of God, i.e., the world and/or oneself. Evidently there remains within a believer's nature a capacity to do evil as a response to being subjected to temptation as the next verse teaches.
[Hodges, cont., p. 27]:
"In fact, one of the temptations we may face in times of trial is the temptation to blame God for the inward inclination toward evil which usually surfaces under stress. If we love God properly (1:12), we will never say that these evil inclinations are His responsibility. The person who claims, 'I am tempted by God,' has forgotten that God cannot be tempted by evil, nor does He... tempt anyone. Instead, the source of our temptations is the inward pull exerted by our own [evil] desires. If we were not evil people we would have no such desires and would be free of wrong impulses."
(v. 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." (cont.) =
Despite the fact that God is not the source of any kind of temptation to get someone to do evil, nevertheless temptation is stipulated as occuring in the world. Hence we can conclude that God being sovereign, permits such temptation within the context of this passage of persevering under testing in order to be mature, complete and not lacking anything.
[Hodges, cont., p. 28]:
"It is worth noting that James affirms of God that He Himself does not tempt anyone. This means that God is not personally the agent of temptation, but James' words leave room for the truth that God allows others to engage in temptation."
(v. 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.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed."
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed." =
Each believer when he is tempted to do evil positively responds to that temptation when his own evil desire drags him away and entices him. So the subjective, i.e, personal source of temptation to do evil by the believer is the source of evil desire within the individual himself not God - his sin nature. Notice that since believers are in view, we can conclude that believers have sin natures.
[Hodges, cont., p. 28]:
"Clearly, then, in this passage James is thinking of 'temptation' in the subjective, i.e., personal sense. All Satan's efforts to lead people into evil, and all of the world's seductions, would have no effect on a person at all unless he is drawn away by his own desires and enticed. In the final analysis James is right. There is no temptation for us except when we respond to some seduction in an inward way and find the evil in some way desirable....
Thus the readers of James' letter must not sinfully charge God with responsibility for their temptations. Rather, the responsibility is their own because of their own wicked hearts."
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed" =
The cause of a believer being tempted to do evil is his own evil desire which drags him (his mind) away from that which is righteous, enticing him to commit sin. So the positive response to external temptation resulting in sin comes from within the believer himself.
[Expositors Bible Commentary, Vol. 12, Frank E Gaebelein, Gen Ed, NIV, Zondervan Publishing, Grand Rapids, Michigan, 1984, p. 172]:
"The source of temptation lies within man himself. He is tempted 'by his own evil desire.' James personifies man's sinful desire and identifies it as the efficient cause of temptation... He does not blame any external person or object. It is by man's own sinful nature that 'he is dragged away and enticed.' These two verbs are taken from the sphere of fishing and hunting. Although 'dragged away' is a possible translation of exelkomenous when it is coupled with dekeazonemos ('enticed'), it may better be rendered by 'drawn out.' James pictures man's 'evil desire', first as attracting his attention and persuading him by means of bait to yield to the temptation."
(v. 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.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, it gives birth to [premature physical] death."
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin" =
One is subjectively, i.e., personally tempted to do evil when one is drawn away from righteousness by ones own evil desires to do that evil and enticed to respond to do that evil. Sin is then sin conceived in the mind whereupon one acts upon that mindset, giving birth to the reality of sin.
[Hodges, cont., p. 29]:
"James now goes on to trace the potentially deadly consequences into which man's evil desires can lead him. The language he employs is the language of childbearing. Desire (as if it were a woman) experiences a 'conception' (syllabousa: when [desire] has conceived) and subsequently gives birth (tiktei) to sin."
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin, when it is full-grown, gives birth to [premature physical] death." =
When sin is continually repeated and becomes full grown into a lifestyle pattern, it brings forth premature physical death. The believer who permits sin to become full grown in his life will not live out his appointed years because physical death is the ultimate result of a sinful pattern in his life. He will go home early to be with the Lord. This is evidently not a good thing to do when sin is the cause! Notice that brothers are in view, i.e., true believers.
[Hodges, cont., p. 29]:
"If we analyze the experience of temptation, James' words are instructive. Desire, he says, is the mother of sin. Perhaps we might even suggest that such conception occurs when desire, or lust, is united with the human will, so that the birth of sin becomes a determination of the heart. But after the sin is brought to birth through lust, it grows (or, is repeated) and reaches maturity (i.e., when it is full-grown). Then sin in turn bears a child of its own - namely, death (sin... brings forth [apolyO: 'gives birth to {premature physical} death).
Death, then, is the grandchild of sinful lust or desire! Death is the cul-de-dac into which our lusts can lead us... Since James is writing to his Christian brothers... it is plain that even a born-again Christian can flirt with premature physical death by indulging his sinful lusts. This is an extremely serious consideration."
[Expositors, cont., p. 172]:
"James changes his figure from a snare to conception and birth. The genealogy of evil desire is traced for three generations, as it were. A chronological order is suggested by the words 'then' and 'after.' First, temptation comes (v. 14); then desire, like a human mother, conceives and 'gives birth to sin.' In this graphic manner the author portrays the experience of yielding to temptation. Then sin, the child of evil desire, develops till it 'is full-grown' and ready to produce offspring. When it conceives, it 'gives birth to [premature physical] death.' "
C) ETERNAL DEATH DUE TO SIN IS NOT IN VIEW
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin, when it is full-grown, gives birth to [premature physical] death." =
There is no indication that full grown sin in one causes eternal death, especially believers who are in view in this passage. Words such as eternal death, Lake of Fire, condemnation are not present. Brothers are in view, i.e., believers already saved unto eternal life who will not face eternal death are being addressed in this chapter. Furthermore, the picture of giving birth to sin and then sin becoming full grown in a believer leading to death does not have eternal death in view, but physical death. One does not receive eternal death at the point when sin becomes full grown in one, one is already under condemnation unto eternal death before the first sin is given birth to, much more permitting it to become full grown. All men are born in sin without committing sin and are destined to eternal death without having to give birth to a single sin until they become believers, much less permitting sin to become full grown in oneself. So avoiding eternal death is not in view, avoiding full grown sin unto physical death for a believer is.
(v. 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.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death.
(v. 16) Don't be deceived, my dear brothers.
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows."
(v. 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. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows." =
"mE planasthe =
"not do be deceived, present tense, passive mood, imperative (command) =
"Do not be deceived"
The context of admonishing believers not to say 'God is tempting them' continues with a present tense warning to them to stop being deceived that God is tempting them to do evil. Evidently a pattern of blaming God for tempting them to do evil is in view as a result of the present tense negative command.
God's character is affirmed as never changing. Every good and perfect gift is from above, from the Father of heavenly lights. It is not in God's character to tempt one to do evil . Nothing but good comes from the Father, and this has always been His character. He never changes.
[Expositors, op. cit., p. 172]:
"'Don't be deceived' is an expression employed as a pointed introduction for a significant statement... The warning in this passage is against being deceived into thinking that God is the author of temptation. In fact, the Greek construction used here ("mE" with the present tense imperative) often implies that the addressees have been engaging in the practice being prohibited. In that case James would be saying, 'Stop being deceived!
Here follows the significant statement that the prohibition of the previous verse was intended to introduce. Instead of sending temptation, God is the giver of 'every good and perfect gift.' The concept of goodness rules out the possibility that God would send an influence as destructive as temptation. God's gifts are marked by kindness and helpfulness, not destructiveness. They are 'perfect,' which in the context excludes any possibility of moral evil, such as tempting his people to commit sin. The point of James' statement is that nothing but good comes from God. The second half of the verse shows that this is invariably true."
[Hodges, cont., p. 30]:
"Indeed, He is a flawless Giver, unlike all earthly givers. Every good and perfect gift is from Him and therefore from above. We might have expected James to say that God only gives good and perfect gifts, but in fact he says more than this. Where ever there is such a thing as a flawless gift, that gift is necessarily from above. All human gifts, by contrast, are flawed in some way because the human giver is flawed. Only God can give perfect gifts.
That is because He is the Father of lights, with Whom there is no variation or shadow of turning."
(v. 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. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows." =
God, from Whom comes every good and perfect gift from heaven above, being Father is Creator and Sustainer of the heavenly lights, i.e., planets, sun, stars, comets.
The word heavenly is not in the text but refers to the lights which are located in the heavens - outer space.
[Expositors, op. cit., p. 172]:
"Here God is designated as 'the Father of the heavenly lights.' NIV has inserted the word 'heavenly,' even though it is not found in the Greek text. The context seems to indicate that the lights referred to are the stars and planets. 'Father' probably has a two fold significance, pointing on the one hand to the creation of the lights and on the other to God's continuing sovereignty over them."
[Hodges, cont., p. 30]:
"Indeed, He [God] is a flawless Giver, unlike all earthly givers. Every good and perfect gift is from Him and therefore from above. We might have expected James to say that God only gives good and perfect gifts, but in fact He says more than this. Wherever there is such a thing as a flawless gift, that gift is necessarily from above. All human gifts, by contrast, are flawed in some way because the human giver is flawed. Only God can give perfect gifts.
That is because He is the Father of lights, with whom there is no variation or shadow of turning."
"Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows." (cont.) =
God the Father from Whom comes every good and perfect gift from heaven above, Who is sustainer of the heavenly lights, does not change like the shifting shadows of those heavenly bodies. God's immutability especially relative to provisions to enable believers to persevere through testing unto maturity and completeness is in view. Hence He is always the Giver of every good and perfect gift from heaven above; never one who tempts to do evil.
[Hodges, cont., p. 30]:
"The Greek words for variation (parallagE) and turning (tropEs) seem to have had technical uses related to the movements and changes in the heavenly bodies, i.e., in the sun, moon, and stars. This suggests that the title Father of lights is a reference to God as the Creator of the heavenly bodies, or lights (See Gen 1:14-19). But unlike these celestial bodies which undergo 'variations' and cast 'shadows' on earth because of their rotation in space (turning), God is immutable in His activity of giving.
The Creator is therefore greater than His creation. When He gives, there is no fluctuation in the quality of His gifts. They are always good and perfect. Moreover, no shadow of imperfection is cast by these gifts, in contrast, for example, to the shadows created by the rising or setting sun. It is unthinkable that the shadow of death (the fruit of sin) should in any way mar our experience as a result of the divine Giver's gracious bestowals upon man."
[Expositors, op. cit., p. 172-3, cont]:
"Unlike the 'shifting shadows' that are caused by the sun, moon, and stars, God 'does not change.' With Him there is no variation at all...
"ouk eni paralleagE"
"not ..is ..variation"
The shadows cast by the sun are minimal at noon, but just before sunset they stretch out for yards across the landscape. God is not like that. He does not change. He is always the giver of good gifts, never a sadistic being who would entice his creatures to destroy themselves in sin."
(v. 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.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death.
(v. 16) Don't be deceived, my dear brothers.
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to assurance of eternal life]"
(v. 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. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to assurance of eternal life]"
Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of all He created with a view to assurance of eternal life." =
A key reason for proving that God is not the author of temptation to do evil is that God chose before all things certain ones from among humanity who evidence this choice when they become believers to give them the good and perfect gift of spiritual birth. So the context of "Let no one say when he is tempted 'I am tempted by God' continues with corroboration that a God Who chooses to give believers the good and perfect gift of spiritual birth would not be a god who tempts one to do evil.
Note that the words rendered "He brought us forth" in the Greek is "apekuEsen", (aorist tense) from the Greek verb "apokueO" meaning to give birth to, is the same verb used in the present tense in verse 15 rendered "gives birth to death" ("apokuei thanaton"). Hence we are looking at a second birth given to an individual who has already experienced physical birth, this second birth coming solely out of a decision of God's as a gift to one who is a brother, a believer.
[Hodges, cont., p. 33]:
"The readers should never charge God with tempting them, since temptation has its fruit in sin and death (vv. 13-15). Such results cannot be God's work, and the readers would be deceived if they thought so (v. 16). Instead every excellent gift is what God bestows and the supreme example of this is the new life (in contrast with death) which He has granted to us (vv. 17-18). Indeed, God's gift of life to us is a foretaste of the world to come (v. 18b). If James' readers love God (cf. v. 12), this is how they will view things during their times of trial."
[Expositors, op. cit., p. 173]:
"James advances his final reason for denying that God is the author of temptation. Rather than acting destructively, God acts constructively. 'He chose to give us [believers] birth.' "
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows." (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to assurance of eternal life]" =
Since it is evident that not all men become belivers, then God evidently chose - exclusively "of His own will" - not dependent upon anything or anyone else - before all things certain ones from amongst humanity to be given the free gift of this second birth. These are those who evidence this choice when they choose to become believers to give them the good and perfect gift of spiritual birth.
Evidently this occurs when they become believers. This birth cannot be a physical birth because it is already implied that God chose before all things certain ones from among humanity, ie., from among those who would already be physically born to give them another birth. This second birth comes "through the word of truth" pointing away from a natural birth, since natural birth does not require knowledge of the Bible.
Those certain ones whom God chose before all things from humanity all evidence this choice when they inevitably choose to become believers, whereupon God gives them spiritual birth. God is portrayed in this passage as sovereign in this operation, ("of His own will He brought us forth"), and therefore is not dependent upon the choice of men to become believers, whereupon God would have to respond and give them spiritual birth, putting man in sovereign control over God. Thus God does not depend upon His knowledge ahead of time of who will choose to believe and then give them this gift of the second birth unto eternal life. He has already decreed this to occur beforehand. The latter would impugn the total sovereignty of God by depending upon what man chooses to do and contradict verse 18.
[Hodges, op. cit., pp. 30-31]:
"Christians should know this truth (v. 17) best of all, and James' readers are Christians, therefore James can say of them and of himself, of his own will He brought us forth, i.e., He 'gave birth' to us.
We must not miss the connection of this statement with the context. James' word for brought us forth (apokyO) is the same word used in v. 15 for 'brings forth.' Sin, James is saying, 'gives birth' to death, but God 'gives birth' to us! Of course James has in mind here the truth of new birth and, like every NT writer, he knows it to be a gift!... Thus, following the statement of v 17 about God's flawless giving, James is using new birth as the example par excellence of a good and perfect gift!...
To James, new birth is a gift of God... Moreover, it is not related to the 'will' of man, by which it could be flawed due to the corruption of that 'will.' Rather, new birth finds it source in God's will (of His own will) and is effected by the word of truth."
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows. (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to assurance of eternal life]" =
"Of His own will = "boulEtheis", aorist nominative participle, lit., 'one having willed it.'
Information from the "word of truth", the bible, specifically the gospel, when acted upon by an individual by a moment of faith results in him becoming a believer, which then, solely by God's deliberate choice of having exercised His will, provides him with a second birth, a spiritual one, eternal life as a gift, (Jas 1:17). This rules out the physical birth in view of the fact that one must already be physically alive in order to believe in the word of truth. Evidently this points to simply trusting in what the word of truth says about the second birth unto eternal life, i.e., the gospel, to the exclusion of man's will or any contribution by man, otherwise this would contradict the stipulation that the second birth is a gift by the will of God. Notice that it is the will of man to choose to believe in the gospel and receive the free gift of eternal life, but it is solely by the will of God to offer and provide that gift.
(v. 2) "Consider it all joy, my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything... (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the righteous and perfect future eternal state of all creation]" =
Firstfruits, the first pick of the crop to be harvested, are a key representative of the success of the harvest. In the same way, the believer is the first pick of the crop of God's creatures, i.e., His eternal world to come. So the trials which God birthed born again believers are to persevere under toward maturity and completion are in order that believers demonstrate themselves as firstfruits of His creation with a view to His future and righteous eternal kingdom to come.
[Expositors, op. cit., p. 173]:
"His purpose in regeneration is 'that we might be a kind of firstfruits.'... The term 'firstfruits' referred to the first portion of the harvest given to God, a foretaste of that which was to come."
[Hodges, cont., p. 33]:
"In addition, here we seem to meet the... idea that as children of God we are a sort of anticipation or foreshadowing of what God will accomplish for the entire creation....
So understood, James' point will be that God's gift of new life is so good and perfect that when we possess that life we are a foreshadowing of what God will do for all His creatures (all created things). Just as the first crops from a field (firstfruits) suggest the quality of the harvest as a whole, so the miracle of regeneration in our lives is so wonderful that what God plans for the entire creation can also be called a regeneration... Although James recognizes that the analogy is not exact (we are a kind of firstfruits), yet it carries his point effectively. There is no flaw in the gift of new life; otherwise it could serve as no true model of what God wants to do for the entire creation."
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the righteous and perfect future eternal state of all creation]" =
The believer is the first pick of the crop of God's creatures, i.e., His eternal world to come, (v. 1:18). So the trials which God birthed born again believers are to persevere under toward maturity and completion are in order that believers demonstrate themselves as firstfruits of His creation with a view to His future and righteous eternal kingdom to come. Note the direct implication of the eternal destiny of the believer as firstfruits of the eternal kingdom.
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything...
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to assurance of eternal life]"
(v. 19 NKJV) So then, my dear brothers,