The Book of James, Lesson 3, By Lane Rogers
Second Segment: Testing, Speech, Generosity 1:12-25
1. Introduction
With v.12 we have some overlapping ideas to remind the reader what has already been stated. The only problem I can see in this division is that verses 19-21 are disjointed or at least it seems that way. Even so, I think they have a theme closely related to vv 16-18. In fact, 1:12-15 and 1:16-18 are a double paragraph unit giving us two sides to the single issue.
2. Testing Produces Blessedness 1:12-18
A. The result of the Evil impulse 1:12-15
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12Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. 13Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. (As usual, the New American Standard will be quoted) |
James returns to the theme of temptations that was first discussed in 1:2-4. James argues that we dare not blame God for failing the test. If you fail, it is because of an evil impulse (yeser) within. In saying this, James disassociates God from the test, as many Jewish writers have already done, instead of appealing to the devil as the source (which was the normal Jewish solution) James falls back on the normal Jewish teachings of the evil impulse within man thus putting the problem of sin back on the individual.
(12) In this case, the Christian is enduring an external test which in Jewish tradition could be caused by God (i.e. Job or Gen. 22) but in apocryphal literature this temptation is usually charged to the demonic figure of Mastema in the Jubilees, or other Jewish demonic figures. The goal then is to pass the test (keep the faith) and become approved, which is the apostle Paul's favorite term for divine approval (5 times in Romans and Corinthians:) cf. 2 Tim. 2:15 for an interesting parallel.
Such a tested person will receive a crown of life as a reward. The future tense reminds us all that the author has his focus on the end of the world (as in 1 Peter 5:4). The actual reward then is salvation and eternal life with the Father.
(13) Now he turns from those who pass the test to those who abandon their resistance. What James seems to be arguing here is to refute the charge that God is actively testing them. He is not, says James. Of course in the OT God did test people but as time moved on there was a proclivity to blame the test on the devil. So now James is explaining that what makes a given situation a test is not that God has put one there___since James will later argue that God gives good gifts (1:17). So presumably God wills good in all situations. Therefore it is incorrect that God would entice anyone to abandon God. The reason for this is twofold:
(1) A good paraphrase of this is: God cannot be solicited to do evil.
God is inexperienced in evil or: God ought not to be tested by evil persons.
I think the first one is the correct one.
(2) While James believes in some demonic involvement as we will see in 3:15 and 4:7, as of yet he is not ready to introduce that notion.
(V.14) Since our author introduces this verse with 'hekestos' (each one) we are left with no doubt as to who is responsible for sin. Each person is responsible for their own sin since they are drawn to sin by lust. This is Jewish theology at its finest. The un-curbed yeser leads to sin. It is common for people to use this passage and others to say that we are "born in sin" but Eze. 18:17ff says different. This is clearly speaking about the impulse to do sin.
(v.15) When desire becomes illegitimate it gives birth to sin, and sin results in death. (Romans 6:23) This death can be a physical or spiritual. God chastens the sinning believer. While not all sickness is the result of sin, in the case of the letter to the Corinthians it was, and God even allowed some to die so their souls might be saved (1 Corinthians 11:28-30). On the other hand, death can be spiritual, that is, resulting in separation from God (Isaiah 59:2; 1st Tim. 5:6).
The Result of God's Grace 1:16-18
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16Do not be deceived, my beloved brethren. 17Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. 18In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. |
Since God does not send the test the way is open to discuss what he does send: he gives good gifts, which is probably a reference to His gift of wisdom or the Spirit which will help one with the test, for that is his unchanging nature.
(16) The admonition to not be misled refers to neither a simple intellectual problem nor a moral failure but a serious error which strikes at the heart of faith itself. Someone is misleading these people with false teaching.
(17) Several things are stated here that ought to be considered. (1) God is our father (2) He is the Father of (lights) or the creator of the stars. Thus, every act that is good and each act that is perfect comes from down from that Father. If God gives good and does not change, he cannot be trying to trap people into evil. (Some Jews believed that God gave evil gifts). Then God cannot be darkened by a shadow (as the stars or heavenly bodies are during an eclipse), and this no doubt is also a reference to the creation. (Gen. 1-2)
(18) Verse 17 told us that God gives good things and has an unchanging character. In other words, God wants to do God for people. But any good that God does must be in accordance to His will. Thus, God "brought us forth," (God produces all life) and He brought us forth by the "Word of truth." While we know that the OT refers to God's Word, as the Word of Truth (Ps. 119:43 and others), this is a reference to the regeneration of the Christian by the gospel. The word of truth often means the gospel (2nd Cor. 6:7; Eph. 1:18; Col. 1:5 and others).
We now have OT terminology used. The concept of "first fruits" is one we have already studied in the "meal offering" (Lev. Chapter 2). Animals and plants that belonged to God were redeemed or offered to Him (Ex. 22:29; Nu. 18:8-12; Dt. 18:3 and others).
We are the "first fruits" of His creation. Creation originally referred to the foundation of a city but in the LXX it is often used of God's creation or creatures. Now this is a reminder to people who have been re-born by the word of truth (Rom. 6:3-4) the gospel. James sees them as God's possession.The creatures, God's foundation or "first fruits" become central in the idea that God is redeeming man kind in the larger scheme of things. Such a God, busy with redemption, does not lead people astray and try to make them fall.
Pure Speech Contains no Anger 1:19-21
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19 This you know,my beloved brethren But everyone must be quick to hear,slow to speak and slow to anger; 20for the anger of man does not achieve the righteousness of God. 21Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. |
The shift from God's Word to human words is easy since in chapter 3 James shows how closely God's gift of wisdom is tied to how people speak. Rather than arguing and debating first, we ought to listen first. "Righteous indignation" will never bring about God's justice. They ought to reject evil and submit to God's gospel.
(19) There is no great riddle here. The context is very plain. One ought to listen carefully and not become angry, advice as wise then as it is now.
(20) James elaborates on this with a comment which shows where his interest lies. The use of andros for generic humanity is typical of James. Human anger in fact is undesirable and destructive for any one male or female. Who is James speaking to here? The angry outburst against another Christian would be the context. This type of outburst does not produce the type of righteousness which reflects God's standards.
(21) We have a vice listing that Christians are not to be involved in. Having laid aside the original meaning to take off clothing, he introduces several examples of the rejection of sinful behavior. In the context of Christianity it generally refers to total conversion. What one removes is filth or dirt, and filth and moral uncleanness, especially greediness but including all moral evils.
What one is to receive is the implanted word. Some translate this as the "engrafted word." This is a poor translation since if we have the "engrafted word" that means we are born with the word in use. It is innate. The problem then is a real oxymoron. Something engrafted or innate could have nothing to do with receiving. The word can be accepted or rejected. This then means to act on the Word you have received or act on the Word you received at baptism. The gospel is to be obeyed and was never meant to be misconstrued as salvation comes by some intellectual nod. Thus, God who regenerates (begets) the Christian by His Word will save that person by the same Word if acted on.
Obedience Requires Generosity 1:22-25
Now the author turns to the theme of works, particularly charitable works, pointing out by argument and illustration that the only faith which will save (make a person blessed) is a faith that results in obedience to Christ's directives. This argument positions him to address issues in chapter 2.
The Text
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22 But prove yourselves doers of the word, and not merely hearers who delude themselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does. |
(22) The temptation of 1:22 is to assume that James is explicating the previous section "when I say receive the word, I mean to do the word, not just listen to it." Any way we approach this verse we run headlong into modern religionists who teach that salvation comes only through some intellectual assent. James claims that is not the case and perhaps we are beginning to see why Martin Luther disliked this book.
The concept of "doing" and not just "hearing" was very much at home in the Jewish world. Josephus says in Ant. 20:44, "for you ought not only read the law (the law of Moses), but rather practice what they command you." Thus, all strands of Jewish law make one claim and that is hearing and believing the law are not enough. You must obey the law and be a doer. To hear and not to practice is to deceive oneself.
(23)-(24) James compared the casual hearer of the Word with a man who looks in the mirror and does nothing to improve his appearance. The person who does this disregards the needed changes in character. The word translated "glass" would be better translated "mirror" since it would have been made of polished metal.
(25) The word translated "looks into" (parakupsas eis) is contrasted with the casual beholding of 1:24. We see a person who is looking intently. The same word is used in John 20:5,11) to describe John and Mary looking at the empty tomb of Jesus. The person who looks into the "perfect law of liberty" is the person who is blessed. The OT Law was not perfect. It could not give life or righteousness (Gal. 3:21). It was only a shadow of things to come (Hebrews 10:1). It was only a schoolmaster to lead believers to the Christ (Gal. 3:24). In Jer. 31:31ff we find that the New Covenant was to be written in our hearts as opposed to written on tablets of stone. Thus, we have been freed from the law written on stone to the law of liberty in our hearts.
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26If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world |
a. (26-27) The person who seems to be religious here is a person who thinks himself/herself to be religious.
b. Our opinion of ourselves really does not matter in the end. What matters is what we do or how we express what we believe.
by Lane Rogers