7 Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain.
8 You also be patient. Establish your hearts, for the coming of the Lord is at hand.
patient (v.7) = long-suffering
establish (v.8) = strengthen
at hand (v.8) = close at hand, approaching
Remember that James is a Kingdom epistle written to Jews, so the “coming of the Lord” refers to His Second Coming at the end of the Tribulation (Matthew 24), not His return for the Body of Christ at the Rapture before the Tribulation (1 Thessalonians 4:13-18; 2 Thessalonians 2:1-12). — Grace, page 2201.
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James addresses in these words the believers, the suffering remnant amongst the unbelieving masses which attended the synagogue. They are to be patient and suffer in patience, without resisting. The coming of the Lord, which is mentioned twice in these verses, is His visible and glorious manifestation, the same which our Lord speaks of in Matthew 24:30-31. The first Epistle to the Thessalonians, which contains that unique revelation of the coming of the Lord for His saints, the resurrection of the holy dead and the sudden transformation of the living saints, to be caught up together in the clouds to meet Him in the air (1 Thessalonians 4:13-18) had not yet been given. The mystery “we shall not all sleep but be changed in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52), was then unknown. And let us note here, that this is one of the mysteries nowhere made known in the Old Testament.
The coming of the Lord, we repeat, is that coming which is so many times announced in the Prophetic Word of the Scriptures. That the destruction of Jerusalem, and the judgment of the nation was predicted by our Lord is known to all, that the event when it came in the year 70 is the coming of the Lord, is not true.
James exhorts his suffering brethren to be like the husbandman who has to wait between the sowing time and the harvest. But here is another wrong interpretation. The latter rain of which James speaks has been foolishly interpreted as meaning a spiritual latter rain, another Pentecost. This is one of the star arguments of present day Pentecostalism with its supposed revival of apostolic gifts. The former and latter rain of which James speaks has no such meaning; it is purely the rainfall in nature. In Palestine there are two distinct rainy seasons, one in the spring, the other in the fall (See Deuteronomy 11:14). — Gaebelein, pages 1135-1136.
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These dear brethren [believing Jews] had suffered so many abuses and injustices at the hand of the rich that James was concerned they would become despondent and possibly try to retaliate. While this would be the fleshly response to those who mistreated them, the Scriptures are clear that it is not given to the believer to retaliate under any circumstances. This is divine ground and they were to rest assured that it is a righteous thing with God to repay those who trouble them (2 Thessalonians 1:5-7). — Sadler, pages 129-130.
4 Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth.
5 You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter.
6 You have condemned, you have murdered the just; he does not resist you.
Sabaoth (v.4) = armies, hosts, an innumerable throng
James was infuriated when he discovered that the rich landowners were withholding wages from the poor, and the law justified his righteous anger.” “You shall not oppress a hired servant who is poor and needy, whether one of your brethren or one of the aliens who is in your land within your gates. Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to the Lord, and it be sin to you” (Deuteronomy 24:14-15).
The rich would often withhold wages until the next day when their memory of the preceding day wasn’t as clear concerning what they had agreed to pay. By doing so, they were robbing the poor of what rightfully belonged to them. Thus, their riches were unjustly gained at the expense of the poor. According to the law, this was a sin. The hired servant dared not complain … because he feared he would not be hired the next day. But the hired servant did have recourse: he could take the injustice that was done to him to the Lord. … James tell sus they cried unto the Lord of Sabbath. This particular title is borrowed from the Old Testament where it is translated Lord of hosts, the One who created the sun, moon, and stars. The same God who spoke and worlds came into being is also deeply concerned about the mistreatment of the poor and needy. — Sadler, pages 128-129
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An ox greedily eats the rich herbage on the very day that it is to be slaughtered, so the senseless rich indulged their passions … on the very eve of the coming judgment (v.5). — Williams, page 996.
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The “day of slaughter” refers to the day of Israel’s judgment. The picture here is that they have been unknowingly fattening themselves as a sheep or ox does in preparation for its own day of slaughter. Their ignorance in going their own way without considering God (as in James 4:13-16) and building up earthly treasure is like that of the rich fool in Luke 12:15-21). — Grace, page 2201.
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the just (v.6) — Refers to the righteous in general, although they did indeed kill the Just One (Acts 3:14-15; 7:52). — Grace, page 2201.
1 Come now, you rich, weep and howl for your miseries that are coming upon you!
2 Your riches are corrupted, and your garments are moth-eaten.
3 Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days.
Let us remember that the Epistle was written years before the destruction of Jerusalem. When Jerusalem fell, and even before its fall, many of the rich Jews became paupers; they were ruined, tortured and murdered, as Josephus tells us. The fall of Jerusalem with its awful horrors, in the year 70 A.D., was a judgment of the Lord, but not the day of the Lord and the coming of the Lord. What happened then to the stubborn unbelieving masses will happen again, only on a larger scale during the coming great tribulation and when the Lord returns in power and in great glory. We believe therefore, that this exhortation to the rich has a special bearing for the future, during the very end of the age. — Gaebelein, page 1135.
corrupted (v.2) = lit. putrefied
The general designation “rich men” used here by the apostle indicates that these men were Jewish unbelievers who were well connected in the community. We believe this is substantiated by the fact that the cries of these believers, who were suffering at the hands of the rich, were heard by the Lord of Sabbath (v.4). Furthermore, they were responsible for condemning and killing the just, which is another clear indication that they didn’t know the Lord (v.6). — Sadler, pages 122-123.
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The apostle wanted the rich to understand the peril they were facing, for soon their laughter would turn to mourning and the loss of their riches into great cries of lamentation. Unlike the west where the response to a loss is usually measured, in the east, the reaction is far more dramatic. … Since the Scriptures are written to those of the household of faith, the primary purpose of the apostle’s warning to the rich was for the benefit of his hearers. James didn’t want them to fall into the snare of envying the wealthy because he understood the serious consequences that could have on their spiritual life. — Sadler, page 123.
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a witness against you (v.2) — i.e. that they did not use their riches properly (cf. Luke 16:13; 18:22). — Grace, page 2201.
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In biblical times [wealth] was measured in food, costly apparel, and precious metals. … The three verbs James chose to use in this context: corrupt, motheaten, and cankered confirm these were the particular riches he had in mind. … Interestingly, all three of these verbs are in the past tense. This, however, does not necessarily mean these miseries had already befallen the rich. The Scriptures often speak of future events as if they have already happened. It seems these were prophetic utterances James speaks of that would befall the rich in the future. Prophesies often have a short-term and long-term aspect to their fulfillment and this may well be the case in regard to these warnings. The siege of Jerusalem by Titus in 70 A.D. would certainly be at least a partial fulfillment of what is recorded here. But it is more probable that James has a far more sweeping fulfillment of these judgments in mind, as indicated by what follows in the text. …
[The Jews] were well aware that the day of calamity was coming from the hand of the Lord, so they sought to store up their treasure to endure the dreadful time of Jacob’s Trouble. What they failed to realize was they will be the subjects of the wrath to come.
The “last days’ James makes reference to here must not be confused with the “last days” spoken of in Paul’s epistles. The events of these two periods called the “last days” are mutually exclusive of one another by the very nature of the programs in which they are revealed. The special revelation committed to Paul addresses the last days of the Church, which is His Body, that will precede the Rapture, which is heavenly in nature. James, on the other hand, is speaking about the last days of Israel that precede the Second Coming of Christ, which is earthy in nature.
The prophetic last days were predicted by the prophet Joel in the Old Testament, but it was Peter who announced their arrival. In his Pentecostal address to Israel, Peter says: “This is that, which was spoken of by the prophet Joel.” This is what? You see, Peter was speaking under the direction of the Holy Spirit so he knew exactly where he was at in relation to the plans and purposes of God according to prophecy. Those who had gathered at Jerusalem witnessed the beginning of the End Times on the day of Pentecost. These days were being fulfilled before their very eyes.
However, by the time James wrote his epistle, Israel was already in the process of being set aside in unbelief by God. Therefore, the last days of prophecy have been temporarily interrupted by the Mystery. With this in mind, the Spirit of God would have us understand that the “last days” spoken of by James are the continuation of them in the coming day of the Lord. What God began at Pentecost will resume at the beginning of the Tribulation. It is then the rich will weep and wail with great lamentations when they see their riches go up on smoke. — Sadler, pages 125-126.
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There was a unique application for believing Jews after their Messiah came that required them to liquidate their assets (Matthew 6:19-31; Luke 12:33; 14:33). This does not apply to believers in the Dispensation of Grace. The believer today is to sow bountifully of his material goods “as he purposeth in his heart” in order that he may reap bountifully in this service for the Lord (2 Corinthians 9:6-7). — Grace, page 2201.
13 Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”;
14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away.
15 Instead you ought to say, “If the Lord wills, we shall live and do this or that.”
16 But now you boast in your arrogance. All such boasting is evil.
17 Therefore, to him who knows to do good and does not do it, to him it is sin.
While the believer is not to dwell on tomorrow, the Scriptures do leave room for him to plan for the future, but to do so properly. James uses and example of a Jewish merchant who travels to a city and makes arrangements to stay for a year, so he can become wealthy, buying and selling his goods. However, the apostle shows the foolishness of this type of reasoning, seeing that the merchant acts as though he’s in control of the future. … Life is like the mist that rises from a lake on a cool morning; it appears for a short time and then vanishes. James reminds the merchant how unwise it is to leave God out of his plans. … Since the future and the days of our lives are in God’s hands, the apostle shows his hearers how to properly plan … — Sadler, pages 119-120.
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Instead of bragging about the future (v.13), we should humbly submit to God’s sovereignty (v.15) — Grace, page 2201.
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boast (v.16) — Instead of having pride in our self-confidence, we should have humility. Satan also made arrogant “I will” statements (Isaiah 14:13-14). — Grace, page 2201.
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Once we have been made aware of God’s truth (v.17), we are accountable for that knowledge. Jesus was the Light of the world (John 1:4-5; 8:12; 12:46), and, once seen, man was responsible for rejecting Him (John 3:19; 9:39-41). Likewise, our Apostle Paul said that the entire world is guilty before God for rejecting the knowledge of Him imparted through general revelation (Romans 1:18-2:5). Everyone is without excuse before God (Romans 3:19). — Grace, page 2201.
11 Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it.
12 There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?
There are seven verses in which exhortations to guard the tongue and speech are given: 1:19, 26; 2:12; 3:8-9, 16; 4:11; and 5:9. It seems that this must have been the besetting sin of these believing Jews. Evil, of course, must always be judged, whether it is unsound doctrine or an evil conduct; this belongs to the responsibility of a believer. But God alone, the Righteous Judge, knows the heart and its motives. Speaking against a brother and judging him, that is, pronouncing a sentence of condemnation upon him, is the same as speaking against the law and judging the law. — Gaebelein, page 1134.
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The “law” in [verse 11] is the “royal law” of loving one’s neighbor as oneself. If we are observing the law of love, we will not speak ill of fellow believers (1 John 3:11; 4:7, 20-21). — Grace, page 2200.
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We may disagree with a brother in Christ who holds to an unsound teaching, but we have no right to speak disparagingly of him or judge his motives. A believer who does is setting himself up as a judge. This is exactly the point James is making to his readers: he who speaks against his brother, speaks against the perfect law of liberty, which is the law of love (James 1:25 cf 2:8). If they loved their neighbor, they would not talk behind his back in an attempt to exalt themselves or to further their cause. If they did, they were assuming the role of a judge. James thunders back at such arrogance, “Who art thou that judgest another?” After all, the accuser had his own sins and failures with which to contend. It is God that is the Judge of all the earth, who will deliver the saved and destroy His enemies in the coming days of the Lord. — Sadler, page 115.
slander (v.11) = lit. “speak down on”
6 But He gives more grace. Therefore He says: “God resists the proud, but gives grace to the humble.”
7 Therefore submit to God. Resist the devil and he will flee from you.
8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded.
9 Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom.
10 Humble yourselves in the sight of the Lord, and He will lift you up.
devil (v.7) = accuser, slanderer
Many well-meaning believers quote the latter part of verse 7, but neglect the first part of the passage. These kingdom believers were no match for this archenemy of God. In fact, Satan would make mincemeat out of them, as the Lord revealed to Peter (Luke 22:31). As an angel of light his eloquence and knowledge would dazzle the brightest among us. As a roaring lion he strikes fear into the heart. As the tempter he can deceive the most perceptive. He is a formidable foe in any age.
But he is no match for the Lord; therefore, the believer who submits himself to God and resists the devil leaves him standing face to face with the One who is all-powerful. — Sadler, page 109.
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Cleanse and purify (v.8) differ in what they affect. The former; along with hands and sinners speaks of actions which may be observed. The latter, addressed to the internal insecurities of the “double-minded,” is aimed against improper motives and wicked thoughts. — KJV Commentary, page 1722.
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We must never lose sight of the fact, as we study the Epistle of James, that Israel had a covenant relationship with God. This was a conditional agreement, commonly known as the Law of Moses. Thus, God said to Israel, “If ye will obey my voice indeed, and keep My covenant, then ye shall be a peculiar treasure … And ye shall be unto me a kingdom of priests, and a holy nation” (Exodus 19:5-6). Under this agreement, Israel’s redemption and blessings were prefaced upon her obedience to this performance-based system. …
James echoes this promise to his hearers who were living a worldly life, but wondered why God seemed to have forsaken them. “Draw nigh to God, and He will draw nigh to you.” Notice the action of God was contingent upon the action of His people. If they returned to God in repentance, He would return to them. This is the nature of the law, which is summed up in this thought: This do and ye shall live (Deuteronomy 8:1 cf. 27:26). Under grace, we are “accepted in the beloved” (Ephesians 1:6). Whatever state a believer may find himself today, he has full access to God on the basis of the finished work of Christ. — Sadler, pages 111-112.
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James’ readers were torn between worldly success and devotion to God. The Lord made it very clear during His earthly ministry that a man cannot serve two masters — if he loves one of them, he will hate the other. The hour of decision had come for the double-minded man, as far as James was concerned. — Sadler, page 113.
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In regard to the apostle’s charge to be afflicted: By this he means “to be touched by a sense of misery.” He adds to this sense of misery, mourning (bewailing, lamentation) and weeping (shedding tears”. Why does James demand such a spirit of remorse and sadness from his hearers? We must remember that the Jew was ever a covenant people/nation. Israel was bound to her God by promises and agreements that governed her nation existence. Israel’s national religious feasts were annual reminders of her days of past bondage and redemption. Her final redemption and golden era to come through her Messiah awaited a future dispensation. Nationally, the Jew mourned and wept and was afflicted realizing it was her national unbelief that delayed her coming days of joy, deliverance, and fulfillment. If they would merely humble themselves before God and repent of their sins, He would lift them up, according to James, and use them mightily as He had promised long ago. This will be music to the ears of those who will live during the future Tribulation. — Sadler, page 114.
1 Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?
2 You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask.
3 You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.
4 Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.
5 Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”?
wars (vs.1, 2) = disputes, strife, quarrels (contrasted with the peace of James 3:18).
members (v.1) = a part belonging to the whole; any function of human personality or the human body
The word “lusts” [v.1 — desires for pleasure] is translated from the Greek word hedone, from which we get the word hedonism. This is the same word Paul used in Titus 3:3 where it is translated as “pleasures” (i.e., sinful pleasures). [The word “lust” in v.2 is] a different word than the one translated “lusts” in verse 1. The word here is epithumeo, and means to set one’s heart upon or to long for. Here the word is used in a negative sense for when someone becomes solely focused on getting something that he should not have — a single-minded pursuit of sin that is blind to the consequences. — Grace, page 2200.
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James is not using the term “kill” [murder] in a literal sense, but figuratively. James aligns his teaching so closely with the Sermon the Mount that, in all likelihood, he is simply reinforcing the instructions that were given by the Lord. The law says, “Thou shalt not kill,” but the Lord went straight to the root of the matter that if a man was angry with his brother without a cause he was in danger of the judgment to come. The Apostle John adds: “Whosoever hateth his brother is a murderer” (1 John 3:15). Both anger and hatred are sins of the heart. It is sad but true that believers are susceptible to falling back into the very sins that so easily beset them. With this in mind, James points out to his countrymen that they were consumed with lust — that is, lust for position, status, and possessions. When some discovered that these things were beyond their reach, they became envious of those who possessed these things — so much so that murderous anger filled their hearts, jeopardizing the very testimony of these assemblies. — Sadler, pages 104-105.
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Quarrels are not caused by outward circumstances, but by inward passions. If men were sinless there would be no contentions or wars. War characterizes the carnal nature; peace, the new nature. Envy involves murder (v.2). God’s promises are addressed to those who pray, not to those who fight. If men prayed, there would be no fighting. If it be replied that they do pray, and that nothing results, the answer is that their prayer is animated by the passion for self-pleasing (v.3). — Williams, page 995.
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The hostilities among them … were hindering their prayer life in two senses: some were so consumed with the heat of battle that they had stopped praying. James says, “ye have not, because ye ask not.” Their preoccupation to win the argument left little time to communicate with God. Others who were praying did so with the wrong motives. Thus the apostle adds, “Ye ask, and receive not, because ye ask amiss.” The term “amiss” here has the idea of depraved or evil. The prayers of these particular brethren were laced with ill-intent. … The prayer life of these saints was governed by the gospel of the kingdom under which they served. Whatever these saints prayed for, God had promised to provide for them, as long as they asked in faith (Matthew 21:22). But, what “is not of faith is sin.” Thus the impure motives of these saints explain why God was not responding to their prayers— Sadler, page 105.
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adulterers and adulteresses (v.4) — Spiritual adultery was mentioned often in the Old Testament (Isaiah 57:3-9; Jeremiah 3:20; Ezekiel 16:32, 35, 38; and Hosea 2). It is no more right for a Christian to love both God and the world, than for a man to have two wives. Unfaithfulness would repulse the offended party in either case. — KJV Commentary, page 1722.
Do you think …? (v.5) — In the original Greek, this expects a negative reply.
enmity (v.4) = hostility. “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world” (1 John 2:15-16).
James makes it clear that whoever is a friend of this world’s system is an enemy of God because the world is hostile to the things of God. Friendship implies common interests, mutual respect, and similar goals. for the believer, then, to be a friend of the world, he must, for all intents and purposes, lower his standards to be accepted. It has been correctly noted that “worldliness is what any particular culture does to make sin look normal and righteousness look strange.” — Sadler, pages 106-107.
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Scripture (v.5) — James apparently did not refer to a specific verse of Scripture, but to the overall tenor of Scripture, which reveals that man’s nature is bent toward evil and wrong desires instead of toward God (Genesis 6:5; 8:21; Jeremiah 17:9; Romans 7:14-15; Galatians 5:17). — Grace, page 2200.
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The Holy Spirit that indwelt these believers yearned, jealously, for their undivided attention (v.5) — Sadler, page 107.
13 Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.
14 But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth.
15 This wisdom does not descend from above, but is earthly, sensual, demonic.
16 For where envy and self-seeking exist, confusion and every evil thing are there.
17 But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy.
18 Now the fruit of righteousness is sown in peace by those who make peace.
James is not implying that there wasn’t a wise man among them. He is merely singling out those who claimed to be wise but their actions contradicted their claim. The conduct of a wise man is without reproach, yet James observed just the opposite was true in the lives of those who proudly considered themselves to be wise. It was his observation that they were given to lying, strife, and envy, which were the fruits of worldly wisdom. — Sadler, page 93.
bitter (v.14) — like the bitter water in v.11
do not … lie against the truth (v.14) — Do not claim to be wise and knowledgeable when your life proves otherwise. Do not deceive yourself (James 1:16, 22). — Grace, page 2199.
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This wisdom (v.15) — So-called wisdom, not true wisdom (1 Corinthians 1:19; 3:3, 19) is: earthly, not heavenly; sensual (or natural), not spiritual; and demonic (John 8:44; 1 Timothy 4:1), not Godly. Such phony wisdom originates from envy and strife and is recognized by the fruit it produces, which is “confusion and every evil work.” — Grace, page 2200.
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every evil thing (v.16) — The results of following wisdom reveal whether it is true wisdom from God or false wisdom from Satan (Matthew 7:20). — Grace, page 2200.
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The wisdom from above … is pure, because it comes from God and leads to God. That which is from God cannot tolerate evil; it repudiates it. It aims at the glory of God and maintains His holy character. As a result it is peaceable, it seeks the fruits of peace among men, through the exercise of that love which the Holy Spirit describes in 1 Corinthians 13. It is gentle: “Let your gentleness be known to all men” (Philippians 4:5); it is easy to be entreated, ready to yield. It knows nothing of stubbornness, prejudice and opinionativeness, the sources of so much strife and contention among believers. When a man is conscious that his wisdom is of a superior kind, one can understand his unwillingness to have his mind or will disputed; but the truth is, that there is nothing which so marks the superiority of grace and truth and wisdom, that God gives, as patience and the absence of anxiety to push what one knows is right and true. It is an inherent and sore sign of weakness somewhere, when a man is ever urgent in pressing the value of his own words and opinions, or caviling habitually at others. The fruit of righteousness is sown in peace, and produces peace. — Gaebelein, page 1132.
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These eight virtues (v.17) were perfectly adhered to by Christ. Whether it is the Hebrew believers James was writing to or the members of the Body of Christ, both groups can follow Christ’s example in principle, in their respective programs. Although we are unable to walk in them perfectly as He did, these virtues should characterize our Christian walk to the praise of His glory. — Sadler, page 98.
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Here again (v.18), James hearkens back to the Sermon on the Mount, upon which the teachings of his epistle are based. When the Lord originally delivered this charter of the kingdom to Israel, He stated: “Bless are the peacemakers: for they shall be called the children of God” (Matthew 5:9). — Sadler, page 98.
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It is illogical to expect to reap something other than what we have sown (Proverbs 22:8; Galatians 6:7-8). As Christ Jesus illustrated in Matthew 13:24-30, Satan deceitfully plants evil that results in unrighteousness and death. But those who peacefully plant seeds of God’s wisdom will reap a harvest of righteousness and life. — Grace, page 2200.
1 My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.
2 For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.
3 Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body.
4 Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.
5 Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!
6 And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.
7 For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.
8 But no man can tame the tongue. It is an unruly evil, full of deadly poison.
9 With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.
10 Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.
11 Does a spring send forth fresh water and bitter from the same opening?
12 Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.
First is the warning not to assume leadership in teaching for self-display; even teaching as given to the members of the body of Christ must be carefully exercised, for it carries with it great responsibility, for one may preach to others and be himself disapproved (1 Corinthians 9:27). If one is a teacher he must also practice what he teaches, otherwise he shall receive a greater judgment, not as to salvation, but as to disapproval before the award seat of Christ. — Gaebelein, page 1131. [Gaebelein’s final sentence (above) is true for members of the Body of Christ, but is not part of James’ teaching in this passage.]
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The teacher will be held to a much higher level of scrutiny because what he teaches affects so many lives throughout eternity. God will not only examine his motives and the intent of his heart, but also what he taught and how he taught it. … The teacher is responsible to teach the truth, which must also be reflected in his own life, otherwise his words are like empty wells of water. Peter says regarding those who minister the Word, “let him speak as the oracles of God” (1 Peter 4:11). In other words, the instructor must always align his teaching with the Word of God. The Scriptures are the standard; therefore, the teacher is the standard bearer. — Sadler, pages 81-82.
perfect (v.2) = spiritually mature
Perfect (v.2) describes the man who has reached his goal, the man who is self-controlled. That being the case in speech, he is able also to bridle the whole body, because the tongue resists control more than any other area of behavior. — KJV Commentary, page 1720.
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Just as the tiny bit, and small rudder (vs.3-4), can move these great bodies in one direction or another, so man’s entire body can be moved by the tongue; and not only that, but it, though so small, can move masses of men, and so inflame them that it will set their entire nature on fire and excite them to terrible deeds. — Williams, page 995.
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While the tongue may be small (v.5), it boasts great things. The sense is that it enjoys glorying in achievements and how they were accomplished. It is grandiose and arrogant in its description of things. — Sadler, page 84.
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Behold how much wood is kindled by how small a fire (v.5) — this is the correct rendering of the text. The tongue of the natural man, unrestrained by anything is a fire. It defiles the whole body. Our Lord speaks of this: “That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within, and defile the man” (Mark 7:20-23). The tongue is the medium to reveal all these evils of the heart, and by its use for evil becomes the seducer of others. — Gaebelein, page 1131.
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The tongue (v.5) can spark a rumor or gossip and cause a firestorm of trouble (Proverbs 12:18; 15:1) — Grace, page 2199.
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world (v.6) = an ordered system. The tongue systematically corrupts the entire body. — Grace, page 2199.
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set on fire by hell (v.6) — i.e., by Satan himself (Matthew 16:18). This is the only place where the word Gehenna is mentioned outside the Gospels. — Grace, page 2199.
hell (v.6) — Literally “Gehenna,” a valley southeast of Jerusalem, called such from the cries of children who were thrown on a fire before Moloch, an idol in the form of a bull. The Jews hated the place because of these sacrifices and used it as a dumping ground for all sorts of refuse, including dead animals and executed criminals. Fires burned constantly to consume the bodies. The name of the place — where fires continually burn — was used to describe hell.
No man can tame the tongue (v.8) — This does not necessarily mean that everyone unceasingly makes unintended comments, but it does mean that even the most respected, gracious people have their own seasons of regretful words. “Full of deadly poisons” speaks of the death blows words may deliver to good relationships. — KJV Commentary, page 1721.
unruly (v.8) = unrestrainable
tree (v.12) — A plant’s roots determines its fruit, as our heart determines ours. — Grace, page 2199.
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.
