\id JAS - The English New Testament According to Family 35 
\h James 
\toc3 Jas. 
\toc2 James 
\toc1 The Epistle of James 
\mt2 The Epistle of  
\mt1 JAMES  
\c 1  
\m
\v 1 \w James|strong="G2385"\w*, \w a|strong="G2532"\w* \w slave|strong="G1401"\w* \w of|strong="G2316"\w* \w God|strong="G2316"\w* \w and|strong="G2532"\w* \w of|strong="G2316"\w* Sovereign \w Jesus|strong="G2424"\w* \w Christ|strong="G5547"\w*,\f + \fr 1:1 \ft There is no definite article with ‘Sovereign Jesus Christ’, so I treat the phrase like a proper noun. Note that James, half-brother of Jesus (same mother), declares himself to be His slave. Another half-brother, Jude, does the same (Jude 1). They make no special claim, based on that relationship.\f* \w to|strong="G2532"\w* \w the|strong="G1722"\w* \w twelve|strong="G1427"\w* \w tribes|strong="G5443"\w*\f + \fr 1:1 \ft If there are twelve, then none are ‘lost’. Evidently James is writing to Jewish Christians. If this letter was written around 45 AD, it was before the explosive increase of the Gentile Church resulting from Paul's ministry. It would also be around the time of the Jerusalem Council recorded in Acts 15 (see the footnote at Acts 15:19).\f* \w that|strong="G3588"\w* \w are|strong="G3588"\w* \w in|strong="G1722"\w* \w the|strong="G1722"\w* \w Dispersion|strong="G1290"\w*:\f + \fr 1:1 \ft See 1 Peter 1:1.\f* \w Greetings|strong="G5463"\w*.   
\ms1 Various exhortations  
\p
\v 2 \w Count|strong="G2233"\w* \w it|strong="G2233"\w* \w all|strong="G3956"\w* \w joy|strong="G5479"\w*,\f + \fr 1:2 \ft Joy, not happiness or pleasure.\f* \w my|strong="G3956"\w* brothers, \w whenever|strong="G3752"\w* \w you|strong="G3752"\w* fall \w into|strong="G4045"\w* \w various|strong="G4164"\w* \w trials|strong="G3986"\w*,  
\v 3 \w knowing|strong="G1097"\w* \w that|strong="G3754"\w* \w the|strong="G3588"\w* \w testing|strong="G1383"\w* \w of|strong="G4102"\w* \w your|strong="G3588"\w* \w faith|strong="G4102"\w* \w produces|strong="G2716"\w* \w endurance|strong="G5281"\w*;  
\v 4 \w but|strong="G1161"\w* \w let|strong="G1161"\w* \w that|strong="G2443"\w* \w endurance|strong="G5281"\w* \w have|strong="G2192"\w* \w a|strong="G2192"\w* \w complete|strong="G3648"\w* \w work|strong="G2041"\w*,\f + \fr 1:4 \ft Since trials tend to be unpleasant, we tend to try to cut them short, but if they are lessons that need to be learned, we need to endure until the lesson is fully learned. I believe Paul Billheimer (\ft \+it Don't Waste Your Sorrows\+it*) has given us a handle on a basic truth—the only way a human being can learn αγαπη love is through suffering. And the mainspring of God's Kingdom is αγαπη love, and God wants to prepare His servants for their responsibilities in the next world. So the lessons God wants us to learn come wrapped in unpleasant circumstances; but if we refuse a given lesson our spiritual growth stops. Further, sooner or later that lesson will return, and will keep on returning until we learn, or die (which is why Billheimer says, “don't waste your sorrows”, because if we don't learn the first time we will have wasted that suffering). Notice verse 12 below.\f* \w so|strong="G2443"\w* \w that|strong="G2443"\w* \w you|strong="G1722"\w* \w may|strong="G2532"\w* \w be|strong="G1510"\w* \w perfect|strong="G5046"\w* \w and|strong="G2532"\w* \w complete|strong="G3648"\w*, falling \w short|strong="G3588"\w* \w in|strong="G1722"\w* \w nothing|strong="G3367"\w*.   
\s1 About wisdom  
\p
\v 5 \w But|strong="G1161"\w* \w if|strong="G1487"\w* \w any|strong="G5100"\w* \w of|strong="G2316"\w* \w you|strong="G5210"\w* \w lacks|strong="G3007"\w* \w wisdom|strong="G4678"\w*, \w let|strong="G1161"\w* \w him|strong="G3588"\w* ask \w from|strong="G3844"\w* \w the|strong="G2532"\w* \w giving|strong="G1325"\w* \w God|strong="G2316"\w*,\f + \fr 1:5 \ft One of God's characteristics is that He gives, and evidently wisdom is something that He especially enjoys giving. What better time to ask for wisdom than when we are in the middle of a test?\f* \w who|strong="G3588"\w* \w gives|strong="G1325"\w* \w to|strong="G2532"\w* \w all|strong="G3956"\w* liberally \w and|strong="G2532"\w* \w does|strong="G2316"\w* \w not|strong="G3361"\w* \w reproach|strong="G3679"\w*, \w and|strong="G2532"\w* \w it|strong="G2532"\w* \w will|strong="G2316"\w* \w be|strong="G2532"\w* \w given|strong="G1325"\w* \w to|strong="G2532"\w* \w him|strong="G3588"\w*.  
\v 6 \w However|strong="G1161"\w*, \w let|strong="G1161"\w* \w him|strong="G3588"\w* ask \w in|strong="G1722"\w* \w faith|strong="G4102"\w*, \w with|strong="G1722"\w* \w no|strong="G3367"\w* \w doubting|strong="G1252"\w*, \w because|strong="G1063"\w* \w he|strong="G2532"\w* \w who|strong="G3588"\w* \w doubts|strong="G1252"\w* \w is|strong="G3588"\w* \w like|strong="G1503"\w* \w a|strong="G2532"\w* \w sea|strong="G2281"\w* \w wave|strong="G2830"\w* driven \w and|strong="G2532"\w* \w tossed|strong="G4494"\w* \w by|strong="G1722"\w* \w the|strong="G1722"\w* \w wind|strong="G4494"\w*—  
\v 7 \w such|strong="G5100"\w* \w a|strong="G2983"\w* \w man|strong="G5100"\w* \w should|strong="G5100"\w* \w not|strong="G3361"\w* \w suppose|strong="G3633"\w* \w that|strong="G3754"\w* \w he|strong="G3754"\w* \w will|strong="G2962"\w* \w receive|strong="G2983"\w* \w anything|strong="G5100"\w* \w from|strong="G3844"\w* \w the|strong="G3588"\w* \w Lord|strong="G2962"\w*,  
\v 8 \it being\it* \w a|strong="G1722"\w* \w double-minded|strong="G1374"\w* \w man|strong="G3956"\w*,\f + \fr 1:8 \ft In verse 7 we have the generic term for man, but here the term refers to males.\f* unstable \w in|strong="G1722"\w* \w all|strong="G3956"\w* \w his|strong="G3956"\w* \w ways|strong="G3598"\w*.   
\p
\v 9 \w Now|strong="G1161"\w* \w the|strong="G1722"\w* \w lowly|strong="G5011"\w* brother \w should|strong="G3588"\w* \w glory|strong="G2744"\w* \w in|strong="G1722"\w* \w his|strong="G1722"\w* \w high|strong="G5311"\w* \w position|strong="G5311"\w*,\f + \fr 1:9 \ft I assume that the reference is to his position in Christ, in spite of his low social standing.\f*  
\v 10 \w but|strong="G1161"\w* \w the|strong="G1722"\w* \w rich|strong="G4145"\w* \it brother\it* \w in|strong="G1722"\w* \w his|strong="G1722"\w* \w humiliation|strong="G5014"\w*,\f + \fr 1:10 \ft I take the point to be that he has already been humbled; otherwise he probably would not have trusted in Christ.\f* \w because|strong="G3754"\w* \w he|strong="G1161"\w* \w will|strong="G3748"\w* \w pass|strong="G3928"\w* \w away|strong="G3928"\w* \w like|strong="G5613"\w* \w a|strong="G5613"\w* flower \w of|strong="G1722"\w* wild \w grass|strong="G5528"\w*.\f + \fr 1:10 \ft Presumably this is true of a lowly person as well, but they are usually less arrogant, more aware of their vulnerability.\f*  
\v 11 \w For|strong="G1063"\w* \w the|strong="G1722"\w* \w sun|strong="G2246"\w* rises \w with|strong="G1722"\w* its burning \w heat|strong="G2742"\w* \w and|strong="G2532"\w* \w withers|strong="G3583"\w* \w the|strong="G1722"\w* \w grass|strong="G5528"\w*, \w and|strong="G2532"\w* its flower \w falls|strong="G1601"\w* \w off|strong="G1601"\w* \w and|strong="G2532"\w* \w the|strong="G1722"\w* \w beauty|strong="G2143"\w* \w of|strong="G2532"\w* its \w face|strong="G4383"\w* perishes. \w Just|strong="G2532"\w* \w so|strong="G3779"\w* \w the|strong="G1722"\w* \w rich|strong="G4145"\w* \w man|strong="G4145"\w* \w will|strong="G2532"\w* \w be|strong="G2532"\w* \w withered|strong="G3583"\w* \w in|strong="G1722"\w* \w his|strong="G1722"\w* undertakings.\f + \fr 1:11 \ft Sovereign Jesus said that someone who trusts in riches cannot be saved (Mark 10:24); not infrequently God uses financial reverses to bring people to Himself.\f*   
\s1 About testings  
\p
\v 12 \w A|strong="G1096"\w* \w man|strong="G3739"\w* \w who|strong="G3739"\w* \w endures|strong="G5278"\w* \w testing|strong="G3986"\w* \w is|strong="G3588"\w* \w blessed|strong="G3107"\w*, \w because|strong="G3754"\w* \w upon|strong="G1096"\w* \w becoming|strong="G1096"\w* \w approved|strong="G1384"\w*\f + \fr 1:12 \ft So what happens if we squirm out from under the testing and are not approved?\f* \w he|strong="G3739"\w* \w will|strong="G3739"\w* \w receive|strong="G2983"\w* \w the|strong="G3588"\w* \w crown|strong="G4735"\w* \w of|strong="G4735"\w* \w the|strong="G3588"\w* \w life|strong="G2222"\w* \w that|strong="G3754"\w* \w the|strong="G3588"\w* \w Lord|strong="G3588"\w*\f + \fr 1:12 \ft The so-called ‘critical’ text (really ‘eclectic’) omits ‘the Lord’, following 2% of the Greek manuscripts, of objectively inferior quality. Curiously, versions like NIV, TEV and NASB, that usually follow the ‘critical’ text, here create their own Greek text, following 4% of the manuscripts in reading ‘God’.\f* \w has|strong="G3739"\w* \w promised|strong="G1861"\w* \w to|strong="G1096"\w* \w those|strong="G3588"\w* loving \w Him|strong="G3588"\w*.\f + \fr 1:12 \ft The proof of our love is obedience (John 14:21).\f*  
\v 13 \w Let|strong="G1161"\w* \w no|strong="G3762"\w* \w one|strong="G3762"\w*, \w upon|strong="G1510"\w* \w being|strong="G1510"\w* \w tempted|strong="G3985"\w*,\f + \fr 1:13 \ft The same Greek word can mean ‘test’ or ‘tempt’ (to tempt = to test in a moral context), the translator's choice being guided by the context. Here the context requires ‘tempt’. God ‘tests’, but does not ‘tempt’.\f* \w say|strong="G3004"\w*, “\w I|strong="G1161"\w* \w am|strong="G1510"\w* \w being|strong="G1510"\w* \w tempted|strong="G3985"\w* \w by|strong="G3004"\w* \w God|strong="G2316"\w*,” \w because|strong="G3754"\w* \w God|strong="G2316"\w* \w is|strong="G1510"\w* untemptable \w by|strong="G3004"\w* \w evil|strong="G2556"\w*, \w so|strong="G1161"\w* \w He|strong="G1161"\w* Himself \w does|strong="G1510"\w* \w not|strong="G3367"\w* \w tempt|strong="G3985"\w* \w anyone|strong="G3367"\w*.  
\v 14 \w But|strong="G1161"\w* \w each|strong="G1538"\w* \w one|strong="G1538"\w* \w is|strong="G3588"\w* \w tempted|strong="G3985"\w* \w by|strong="G5259"\w* \w his|strong="G2398"\w* \w own|strong="G2398"\w* craving, \w being|strong="G2532"\w* taken \w in|strong="G2532"\w* tow \w and|strong="G2532"\w* \w enticed|strong="G1185"\w*.  
\v 15 \w Then|strong="G1161"\w* \w the|strong="G1161"\w* craving, \w upon|strong="G1161"\w* conceiving, \w gives|strong="G5088"\w* \w birth|strong="G5088"\w* \w to|strong="G1161"\w* sin, \w and|strong="G1161"\w* \w the|strong="G1161"\w* sin, \w upon|strong="G1161"\w* completion, delivers \w death|strong="G2288"\w*.   
\p
\v 16 \w Do|strong="G3361"\w* \w not|strong="G3361"\w* \w be|strong="G3361"\w* \w deceived|strong="G4105"\w*, \w my|strong="G1473"\w* beloved brothers:  
\v 17 \w every|strong="G3956"\w* \w good|strong="G3956"\w* \w giving|strong="G1394"\w* \w and|strong="G2532"\w* \w every|strong="G3956"\w* \w perfect|strong="G5046"\w* \w gift|strong="G1434"\w* \w is|strong="G1510"\w* \w from|strong="G3844"\w* \w Above|strong="G3844"\w*,\f + \fr 1:17 \ft Gifts coming from other sources may certainly strike us as pleasant and inviting, but will presumably have a negative effect upon our spiritual life.\f* \w coming|strong="G2597"\w* \w down|strong="G2597"\w* \w from|strong="G3844"\w* \w the|strong="G2532"\w* \w Father|strong="G3962"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w lights|strong="G5457"\w*,\f + \fr 1:17 \ft That is what the Text says, presumably referring to the sun, moon, etc. (shadows caused by those lights move and change).\f* \w with|strong="G3844"\w* \w whom|strong="G3739"\w* \w there|strong="G2532"\w* \w is|strong="G1510"\w* \w no|strong="G3756"\w* \w variation|strong="G3883"\w* \w or|strong="G2228"\w* shadow \w of|strong="G2532"\w* \w turning|strong="G5157"\w*.  
\v 18 \w Having|strong="G5100"\w* willed \w it|strong="G1510"\w*, \w He|strong="G3588"\w* \w brought|strong="G1519"\w* \w us|strong="G1519"\w* \w forth|strong="G1519"\w* \w by|strong="G1519"\w* \w a|strong="G1519"\w* \w word|strong="G3056"\w* \w of|strong="G3056"\w* truth,\f + \fr 1:18 \ft For someone to be born again (born from Above) he must be exposed to a word of truth. In John 14:6 Sovereign Jesus said, “I am the Truth”.\f* \w so|strong="G1519"\w* \w that|strong="G3588"\w* \w we|strong="G2249"\w* \w might|strong="G1473"\w* \w be|strong="G1510"\w* \w a|strong="G1519"\w* sort \w of|strong="G3056"\w* firstfruits \w of|strong="G3056"\w* \w His|strong="G1519"\w* products.\f + \fr 1:18 \ft Why “firstfruits”? Before the advent of refrigeration, food could be preserved by drying, smoking, salting, etc., but by the time of the next harvest, nothing would compare with a firstfruit, which would be something special. We are special!\f*   
\p
\v 19 \w So|strong="G1161"\w* \w then|strong="G1161"\w*,\f + \fr 1:19 \ft Instead of “so then”, some 4% of the Greek manuscripts, of objectively inferior quality, read “know!” (as in NIV, TEV, LB, NASB, etc.).\f* \w my|strong="G3956"\w* beloved brothers, \w let|strong="G1161"\w* \w every|strong="G3956"\w* \w man|strong="G3956"\w* \w be|strong="G1510"\w* \w quick|strong="G5036"\w* \w to|strong="G1519"\w* hear, \w slow|strong="G1021"\w* \w to|strong="G1519"\w* \w speak|strong="G2980"\w*, \w slow|strong="G1021"\w* \w to|strong="G1519"\w* \w anger|strong="G3709"\w*;  
\v 20 \w because|strong="G1063"\w* \w a|strong="G3756"\w* \w man|strong="G2316"\w*'s \w anger|strong="G3709"\w* \w does|strong="G2038"\w* \w not|strong="G3756"\w* \w achieve|strong="G2038"\w* \w God|strong="G2316"\w*'s \w righteousness|strong="G1343"\w*.\f + \fr 1:20 \ft “A man's anger”, not God's anger. We can and should be angry as a reflection of God's anger in the presence of evil and perversity.\f*   
\s1 About obeying the Word  
\p
\v 21 \w Therefore|strong="G1352"\w*, laying aside \w all|strong="G3956"\w* \w filthiness|strong="G4507"\w* \w and|strong="G2532"\w* overflow \w of|strong="G3056"\w* \w evil|strong="G2549"\w*,\f + \fr 1:21 \ft Evidently James is not laboring under any exaggerated notions of their saintliness—he refers to rather gross manifestations of the old nature.\f* \w receive|strong="G1209"\w* \w with|strong="G1722"\w* \w meekness|strong="G4240"\w* \w the|strong="G1722"\w* \w implanted|strong="G1721"\w* \w Word|strong="G3056"\w* \w which|strong="G3588"\w* \w is|strong="G3588"\w* \w able|strong="G1410"\w* \w to|strong="G2532"\w* \w save|strong="G4982"\w* \w your|strong="G2532"\w* \w souls|strong="G5590"\w*.\f + \fr 1:21 \ft This sounds like a process—the Word has been implanted, but needs to be ‘received’ with meekness, and then must be practiced.\f*  
\v 22 Further, \w become|strong="G1096"\w* \w word|strong="G3056"\w* \w doers|strong="G4163"\w* \w and|strong="G2532"\w* \w not|strong="G3361"\w* \w just|strong="G2532"\w* hearers, \w deceiving|strong="G3884"\w* \w yourselves|strong="G1438"\w*.  
\v 23 \w Because|strong="G3754"\w* \w if|strong="G1487"\w* \w anyone|strong="G5100"\w* \w is|strong="G1510"\w* \w a|strong="G2532"\w* law\f + \fr 1:23 \ft I render “law”, instead of ‘word’, following some 30% of the Greek manuscripts including what is clearly the best line of transmission, in my opinion. Comparing verse 23 with 25, James is now talking about ‘law’, but copyists, having already written ‘word’ twice, in verses 21-22, could make the change (of ‘law’ to ‘word’) without thinking.\f* hearer \w and|strong="G2532"\w* \w not|strong="G3756"\w* \w a|strong="G2532"\w* \w doer|strong="G4163"\w*, \w the|strong="G1722"\w* \w same|strong="G3778"\w* \w is|strong="G1510"\w* \w like|strong="G1503"\w* \w a|strong="G2532"\w* \w man|strong="G5100"\w* \w observing|strong="G2657"\w* \w his|strong="G1722"\w* physical \w face|strong="G4383"\w* \w in|strong="G1722"\w* \w a|strong="G2532"\w* \w mirror|strong="G2072"\w*;  
\v 24 \w for|strong="G1063"\w* \w he|strong="G2532"\w* observes \w himself|strong="G1438"\w*, \w then|strong="G2532"\w* goes away \w and|strong="G2532"\w* promptly \w forgets|strong="G1950"\w* \w what|strong="G1063"\w* \w he|strong="G2532"\w* \w is|strong="G1510"\w* like.  
\v 25 \w But|strong="G1161"\w* \w he|strong="G2532"\w* \w who|strong="G3588"\w* \w looks|strong="G3879"\w* carefully \w into|strong="G1519"\w* \w the|strong="G1722"\w* \w perfect|strong="G5046"\w* \w law|strong="G3551"\w* \w of|strong="G2532"\w* \w liberty|strong="G1657"\w* \w and|strong="G2532"\w* continues \w in|strong="G1722"\w* \w it|strong="G2532"\w*,\f + \fr 1:25 \ft This is reminiscent of John 8:31.\f* \w he|strong="G2532"\w*—\w not|strong="G3756"\w* \w being|strong="G1510"\w* \w a|strong="G1096"\w* \w forgetful|strong="G1953"\w* hearer \w but|strong="G1161"\w* \w a|strong="G1096"\w* \w work|strong="G2041"\w* \w doer|strong="G4163"\w*—\nd \+w he|strong="G2532"\+w*\nd* \w will|strong="G1510"\w* \w be|strong="G1096"\w* \w blessed|strong="G3107"\w* \w in|strong="G1722"\w* \w what|strong="G3588"\w* \w he|strong="G2532"\w* \w does|strong="G1510"\w*.\f + \fr 1:25 \ft Notice the emphasis on doing. This same emphasis is found repeatedly in Paul's epistles.\f*   
\p
\v 26 \w If|strong="G1487"\w* \w anyone|strong="G5100"\w* \w among|strong="G3588"\w* \w you|strong="G1487"\w* \w thinks|strong="G1380"\w* \w he|strong="G3778"\w* \w is|strong="G1510"\w* \w religious|strong="G2357"\w*, \w not|strong="G3361"\w* bridling \w his|strong="G3588"\w* \w tongue|strong="G1100"\w* \w but|strong="G1487"\w* deceiving \w his|strong="G3588"\w* \w heart|strong="G2588"\w*, \w his|strong="G3588"\w* \w religion|strong="G2356"\w* \w is|strong="G1510"\w* \w useless|strong="G3152"\w*.\f + \fr 1:26 \ft This topic will be developed further in 3:1-12.\f*  
\v 27 \w Pure|strong="G2513"\w* \w and|strong="G2532"\w* undefiled \w religion|strong="G2356"\w* \w before|strong="G3844"\w* \w God|strong="G2316"\w* \w and|strong="G2532"\w* \w Father|strong="G3962"\w*\f + \fr 1:27 \ft The phrase “God and Father” works like a proper noun, referring to one being.\f* \w is|strong="G1510"\w* \w this|strong="G3778"\w*: \w to|strong="G2532"\w* care \w for|strong="G1722"\w* \w orphans|strong="G3737"\w* \w and|strong="G2532"\w* \w widows|strong="G5503"\w* \w in|strong="G1722"\w* \w their|strong="G1438"\w* adversity;\f + \fr 1:27 \ft James is writing to Jews, who tended to be quite religious, tithing being an important feature. But what is the point of tithing? You cannot send your money to heaven, and God does not need it anyway. I take it that the purpose of the tithe is to help the needy; produce would have to be distributed before it spoiled.\f* \w to|strong="G2532"\w* \w keep|strong="G5083"\w* \w oneself|strong="G1438"\w* unspotted \w from|strong="G3844"\w* \w the|strong="G1722"\w* \w world|strong="G2889"\w*.\f + \fr 1:27 \ft The importance of this is developed in 4:1-6.\f*   
\c 2  
\s1 About partiality  
\m
\v 1 \w My|strong="G1722"\w* brothers, \w stop|strong="G3361"\w* \w holding|strong="G2192"\w* \w the|strong="G1722"\w* \w faith|strong="G4102"\w* \w of|strong="G1391"\w* \w our|strong="G2424"\w* \w Lord|strong="G2962"\w* \w Jesus|strong="G2424"\w* \w Christ|strong="G5547"\w*, \w the|strong="G1722"\w* \w Glory|strong="G1391"\w*, \w with|strong="G1722"\w* \w partiality|strong="G4382"\w*!\f + \fr 2:1 \ft James is accusing them of being partial. Can you think of a single local church where a rich person and a beggar receive equal treatment?\f*  
\v 2 \w For|strong="G1063"\w* \w if|strong="G1437"\w* \w a|strong="G2532"\w* \w man|strong="G4434"\w* \w with|strong="G1722"\w* \w a|strong="G2532"\w* \w gold|strong="G5554"\w* \w ring|strong="G5554"\w*, \w in|strong="G1722"\w* \w fine|strong="G2986"\w* \w clothes|strong="G2066"\w*, \w should|strong="G2532"\w* \w enter|strong="G1525"\w* \w your|strong="G1437"\w* \w synagogue|strong="G4864"\w*,\f + \fr 2:2 \ft That is what the Text says, “synagogue”. James is addressing Christian Jews, and their culture is very strong. For many generations they have called their meeting places ‘synagogues’, so why stop now? Since the place or building is in view here, to render ‘assembly’ is less clear.\f* \w and|strong="G2532"\w* \w a|strong="G2532"\w* \w poor|strong="G4434"\w* \w man|strong="G4434"\w* \w in|strong="G1722"\w* \w filthy|strong="G4508"\w* rags \w should|strong="G2532"\w* \w also|strong="G2532"\w* \w enter|strong="G1525"\w*,  
\v 3 \w and|strong="G2532"\w* \w you|strong="G4771"\w* \w pay|strong="G1914"\w* \w special|strong="G1914"\w* \w attention|strong="G1914"\w* \w to|strong="G2532"\w* \w the|strong="G2532"\w* \w one|strong="G3588"\w* \w wearing|strong="G5409"\w* \w the|strong="G2532"\w* \w fine|strong="G2986"\w* \w clothes|strong="G2066"\w* \w and|strong="G2532"\w* \w say|strong="G3004"\w* \w to|strong="G2532"\w* \w him|strong="G3588"\w*, “\w You|strong="G4771"\w* \w sit|strong="G2521"\w* \w in|strong="G1909"\w* \w this|strong="G3588"\w* \w special|strong="G1914"\w* seat,” \w but|strong="G1161"\w* \w to|strong="G2532"\w* \w the|strong="G2532"\w* \w poor|strong="G4434"\w* \w one|strong="G3588"\w* \w you|strong="G4771"\w* \w say|strong="G3004"\w*, “\w You|strong="G4771"\w* \w stand|strong="G2476"\w* \w there|strong="G1563"\w*,” \w or|strong="G2228"\w* “\w Sit|strong="G2521"\w* \w here|strong="G5602"\w* \w at|strong="G1909"\w* \w my|strong="G1473"\w* \w footstool|strong="G5286"\w*,”  
\v 4 \w have|strong="G2532"\w* \w you|strong="G1722"\w* \w not|strong="G3756"\w* \w been|strong="G1096"\w* separated \w among|strong="G1722"\w* \w yourselves|strong="G1438"\w* \w and|strong="G2532"\w* \w become|strong="G1096"\w* \w judges|strong="G2923"\w* \w with|strong="G1722"\w* \w malignant|strong="G4190"\w* \w thoughts|strong="G1261"\w*?\f + \fr 2:4 \ft The verb ‘separate’ is in the passive voice, so some outside force has acted on them. The term ‘malignant’ is generally used of Satan and his works—something malignant is aggressively evil, it contaminates. Obviously their partiality did not come from God.\f*   
\p
\v 5 Listen, \w my|strong="G1722"\w* beloved brothers. \w Has|strong="G2316"\w* \w not|strong="G3756"\w* \w God|strong="G2316"\w* \w chosen|strong="G1586"\w* \w the|strong="G1722"\w* \w poor|strong="G4434"\w* \w of|strong="G2316"\w* \w the|strong="G1722"\w* \w world|strong="G2889"\w* \w to|strong="G2532"\w* \w be|strong="G2532"\w* \w rich|strong="G4145"\w* \w in|strong="G1722"\w* \w faith|strong="G4102"\w* \w and|strong="G2532"\w* \w heirs|strong="G2818"\w* \w of|strong="G2316"\w* \w the|strong="G1722"\w* kingdom \w that|strong="G3739"\w* \w He|strong="G2532"\w* \w has|strong="G2316"\w* \w promised|strong="G1861"\w* \w to|strong="G2532"\w* \w those|strong="G3588"\w* loving \w Him|strong="G3588"\w*?  
\v 6 \w But|strong="G1161"\w* \w you|strong="G5210"\w* dishonored \w the|strong="G2532"\w* \w poor|strong="G4434"\w* \w one|strong="G3588"\w*. \w Do|strong="G2532"\w* \w not|strong="G3756"\w* \w the|strong="G2532"\w* \w rich|strong="G4145"\w* \w oppress|strong="G2616"\w* \w you|strong="G5210"\w* \w and|strong="G2532"\w* \w drag|strong="G1670"\w* \w you|strong="G5210"\w* \w into|strong="G1519"\w* \w courts|strong="G2922"\w*?  
\v 7 \w Do|strong="G3756"\w* \w they|strong="G3588"\w* \w not|strong="G3756"\w* blaspheme \w the|strong="G1909"\w* noble \w name|strong="G3686"\w* \w that|strong="G3588"\w* \w was|strong="G3588"\w* \w called|strong="G1941"\w* \w upon|strong="G1909"\w* \w you|strong="G5210"\w*?  
\v 8 \w If|strong="G1487"\w* \w you|strong="G4771"\w* really fulfill \w the|strong="G2596"\w* royal \w law|strong="G3551"\w* \w according|strong="G2596"\w* \w to|strong="G2596"\w* \w the|strong="G2596"\w* \w Scripture|strong="G1124"\w*,\f + \fr 2:8 \ft We have access to the “royal law” through the Scriptures.\f* “\w You|strong="G4771"\w* \w shall|strong="G4160"\w* love \w your|strong="G1487"\w* \w neighbor|strong="G4139"\w* \w as|strong="G5613"\w* \w yourself|strong="G4572"\w*,” \w you|strong="G4771"\w* \w do|strong="G4160"\w* \w well|strong="G2573"\w*;  
\v 9 \w but|strong="G1161"\w* \w if|strong="G1487"\w* \w you|strong="G1487"\w* \w show|strong="G4380"\w* \w partiality|strong="G4380"\w*, \w you|strong="G1487"\w* \w commit|strong="G2038"\w* sin, \w being|strong="G1161"\w* \w convicted|strong="G1651"\w* \w by|strong="G5259"\w* \w the|strong="G1161"\w* \w law|strong="G3551"\w* \w as|strong="G5613"\w* \w transgressors|strong="G3848"\w*.  
\v 10 \w For|strong="G1063"\w* \w whoever|strong="G3748"\w* \w will|strong="G3956"\w* \w keep|strong="G5083"\w* \w the|strong="G1722"\w* \w whole|strong="G3650"\w* \w law|strong="G3551"\w*, \w yet|strong="G1161"\w* \w stumble|strong="G4417"\w* \w in|strong="G1722"\w* \w one|strong="G1520"\w* \it point\it*, \w has|strong="G1096"\w* \w become|strong="G1096"\w* \w guilty|strong="G1777"\w* \w of|strong="G3551"\w* \w all|strong="G3956"\w*.  
\v 11 \w Because|strong="G1063"\w* \w He|strong="G2532"\w* \w who|strong="G3588"\w* \w said|strong="G3004"\w*, “\w Do|strong="G1096"\w* \w not|strong="G3756"\w* \w commit|strong="G3431"\w* \w adultery|strong="G3431"\w*,” \w also|strong="G2532"\w* \w said|strong="G3004"\w*, “\w Do|strong="G1096"\w* \w not|strong="G3756"\w* \w murder|strong="G5407"\w*.” \w Now|strong="G1161"\w* \w if|strong="G1487"\w* \w you|strong="G1487"\w* \w do|strong="G1096"\w* \w not|strong="G3756"\w* \w commit|strong="G3431"\w* \w adultery|strong="G3431"\w*, \w but|strong="G1161"\w* \w you|strong="G1487"\w* \w do|strong="G1096"\w* \w murder|strong="G5407"\w*, \w you|strong="G1487"\w* \w have|strong="G2532"\w* \w become|strong="G1096"\w* \w a|strong="G1096"\w* \w transgressor|strong="G3848"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w law|strong="G3551"\w*.\f + \fr 2:11 \ft It is more comfortable to regard the commands like beads on a string, but James says they are more like a pane of glass—if you break off a corner, the pane is broken.\f*   
\p
\v 12 \w Speak|strong="G2980"\w* \w and|strong="G2532"\w* \w act|strong="G4160"\w* \w as|strong="G5613"\w* \w being|strong="G2532"\w* \w those|strong="G4160"\w* \w who|strong="G2532"\w* \w are|strong="G2532"\w* \w about|strong="G5613"\w* \w to|strong="G2532"\w* \w be|strong="G2532"\w* \w judged|strong="G2919"\w* \w by|strong="G1223"\w* \w a|strong="G5613"\w* \w law|strong="G3551"\w* \w of|strong="G1223"\w* \w liberty|strong="G1657"\w*  
\v 13 (\w the|strong="G3588"\w* \w judgment|strong="G2920"\w* \w will|strong="G4160"\w* \w be|strong="G3361"\w* \w without|strong="G3361"\w* \w mercy|strong="G1656"\w* \w to|strong="G3361"\w* \w the|strong="G3588"\w* \w one|strong="G3588"\w* \w not|strong="G3361"\w* showing \w mercy|strong="G1656"\w*).\f + \fr 2:13 \ft Even though inserted as an aside, this is a very serious bit of information! Since showing mercy is not one of my strong points…\f* \it That law\it* exalts \w mercy|strong="G1656"\w*\f + \fr 2:13 \ft Perhaps 20% of the Greek manuscripts have ‘mercy’ in the nominative case, making it the subject of the verb (as in most versions), but some 80%, including the best line of transmission, have ‘mercy’ in the accusative case, making it the direct object (which to me makes much better sense). This accords with God's description of Himself in Exodus 34:6-7—He keeps mercy to the 1000\+sup th\+sup* generation, He punishes to the 4\+sup th\+sup*; the proportion is 250:1.\f* \w over|strong="G2620"\w* \w judgment|strong="G2920"\w*.   
\ms1 Faith and works  
\p
\v 14 \w What|strong="G5101"\w* \w is|strong="G3588"\w* \w the|strong="G1161"\w* advantage, \w my|strong="G1473"\w* brothers, \w if|strong="G1437"\w* \w someone|strong="G5100"\w* \w says|strong="G3004"\w* \w he|strong="G1161"\w* \w has|strong="G2192"\w* \w faith|strong="G4102"\w* \w but|strong="G1161"\w* \w does|strong="G2192"\w* \w not|strong="G3361"\w* \w have|strong="G2192"\w* \w works|strong="G2041"\w*? \w That|strong="G3588"\w* \w faith|strong="G4102"\w* \w cannot|strong="G1410"\w* \w save|strong="G4982"\w* \w him|strong="G3588"\w*, \w can|strong="G1410"\w* \w it|strong="G1161"\w*?  
\v 15 \w If|strong="G1437"\w* \w a|strong="G2532"\w* brother \w or|strong="G2228"\w* sister \w is|strong="G3588"\w* \w actually|strong="G2532"\w* \w naked|strong="G1131"\w*, \w and|strong="G2532"\w* \w is|strong="G3588"\w* \w destitute|strong="G3007"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w daily|strong="G2184"\w* \w food|strong="G5160"\w*,  
\v 16 \w and|strong="G2532"\w* \w someone|strong="G5100"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w* \w says|strong="G3004"\w* \w to|strong="G2532"\w* \w them|strong="G3588"\w*, “\w Go|strong="G5217"\w* \w in|strong="G1722"\w* \w peace|strong="G1515"\w*, \w be|strong="G2532"\w* \w warmed|strong="G2532"\w* \w and|strong="G2532"\w* \w filled|strong="G5526"\w*,” \w but|strong="G1161"\w* \w you|strong="G5210"\w* (pl) \w do|strong="G5101"\w* \w not|strong="G3361"\w* \w give|strong="G1325"\w* \w them|strong="G3588"\w* \w the|strong="G1722"\w* \w things|strong="G3588"\w* needed \w for|strong="G1161"\w* \w the|strong="G1722"\w* \w body|strong="G4983"\w*, \w what|strong="G5101"\w* \w is|strong="G3588"\w* \w the|strong="G1722"\w* benefit?  
\v 17 \w Thus|strong="G3779"\w* \w also|strong="G2532"\w* \w that|strong="G3588"\w* \w faith|strong="G4102"\w*, \w if|strong="G1437"\w* \w it|strong="G2532"\w* \w does|strong="G2192"\w* \w not|strong="G3361"\w* \w have|strong="G2192"\w* \w works|strong="G2041"\w*, \w is|strong="G1510"\w* \w dead|strong="G3498"\w*, \w being|strong="G1510"\w* \w by|strong="G2596"\w* \w itself|strong="G1438"\w*.  
\v 18 (\w But|strong="G3588"\w* \w someone|strong="G5100"\w* \w will|strong="G1473"\w* \w say|strong="G3004"\w*: “\w You|strong="G4771"\w* \w have|strong="G2192"\w* \w faith|strong="G4102"\w* \w and|strong="G4102"\w* \w I|strong="G1473"\w* \w have|strong="G2192"\w* \w works|strong="G2041"\w*. \w Show|strong="G1166"\w* \w me|strong="G1473"\w* \w your|strong="G2192"\w* \w faith|strong="G4102"\w* \w by|strong="G1537"\w*\f + \fr 2:18 \ft Instead of “by”, some 11% of the Greek manuscripts have ‘without’, as in most versions. The following word “your” is omitted by perhaps 8% (as in NIV, NASB, LB, TEV, etc.).\f* \w your|strong="G2192"\w* \w works|strong="G2041"\w*\f + \fr 2:18 \ft He is citing James' position.\f* \w and|strong="G4102"\w* \w I|strong="G1473"\w*, \bd \+w by|strong="G1537"\+w* \+w my|strong="G1473"\+w* \+w works|strong="G2041"\+w*\bd* \w will|strong="G1473"\w* \w show|strong="G1166"\w* \w you|strong="G4771"\w* \nd \+w my|strong="G1473"\+w*\nd* \w faith|strong="G4102"\w* [\w what|strong="G3588"\w* \w he|strong="G3588"\w* believes].”\f + \fr 2:18 \ft This delightful verse is generally misunderstood to this day. The translations that close the quote after the first ‘works’ do not make sense. The hypothetical objector has disclaimed faith, so for James to say, “Show me your faith”, does not follow. James clearly teaches salvation by faith, a faith that is alive (if you are alive, you do things). But an orthodox Jew believes in salvation by works, so here James (who had once been one) anticipates an objection from that quarter. The salvation-by-works person has a different faith.\f*  
\v 19 \w You|strong="G4771"\w* \w believe|strong="G4100"\w* \w that|strong="G3754"\w* \w God|strong="G2316"\w* \w is|strong="G1510"\w* \w one|strong="G1520"\w*.\f + \fr 2:19 \ft In his retort James cites a central tenet in Judaism. Since the demons believe the same thing, and it does not do them any good, something more or different is needed.\f* \w You|strong="G4771"\w* \w do|strong="G4160"\w* \w well|strong="G2573"\w*. \w The|strong="G2532"\w* \w demons|strong="G1140"\w* \w also|strong="G2532"\w* \w believe|strong="G4100"\w*—\w and|strong="G2532"\w* \w shudder|strong="G5425"\w*!)  
\v 20 \w But|strong="G1161"\w* \w you|strong="G3754"\w* need \w to|strong="G2309"\w* \w know|strong="G1097"\w*, \w you|strong="G3754"\w* \w foolish|strong="G2756"\w* fellow,\f + \fr 2:20 \ft Whom is James addressing here? I imagine it is the “someone” in verse 14 above.\f* \w that|strong="G3754"\w* \w faith|strong="G4102"\w* \w without|strong="G5565"\w* \w works|strong="G2041"\w* \w is|strong="G1510"\w* dead!\f + \fr 2:20 \ft Instead of “dead”, less than 2% of the Greek manuscripts, of objectively inferior quality, have ‘useless’ (as in NIV, NASB, LB, TEV, etc.).\f*   
\s1 Examples  
\p
\v 21 \w Was|strong="G3588"\w* \w not|strong="G3756"\w* Abraham \w our|strong="G1909"\w* \w father|strong="G3962"\w* \w justified|strong="G1344"\w* \w by|strong="G1537"\w* \w works|strong="G2041"\w* \w when|strong="G2041"\w* \w he|strong="G3588"\w* offered \w Isaac|strong="G2464"\w* \w his|strong="G1909"\w* \w son|strong="G5207"\w* \w on|strong="G1909"\w* \w the|strong="G1537"\w* \w altar|strong="G2379"\w*?  
\v 22 \w You|strong="G3754"\w* can see \w that|strong="G3754"\w* \w faith|strong="G4102"\w* \w was|strong="G3588"\w* acting \w together|strong="G4903"\w* \w with|strong="G1537"\w* \w his|strong="G2532"\w* \w works|strong="G2041"\w*, \w and|strong="G2532"\w* \w the|strong="G2532"\w* \w faith|strong="G4102"\w* \w was|strong="G3588"\w* \w made|strong="G5048"\w* \w complete|strong="G5048"\w* \w by|strong="G1537"\w* \w the|strong="G2532"\w* \w works|strong="G2041"\w*.  
\v 23 \w And|strong="G2532"\w* \w the|strong="G2532"\w* \w Scripture|strong="G1124"\w* \w was|strong="G3588"\w* \w fulfilled|strong="G4137"\w* \w which|strong="G3588"\w* \w says|strong="G3004"\w*, “\w So|strong="G2532"\w* \w Abraham|strong="G4100"\w* \w believed|strong="G4100"\w* \w God|strong="G2316"\w*, \w and|strong="G2532"\w* \w it|strong="G2532"\w* \w was|strong="G3588"\w* \w accounted|strong="G3049"\w* \w to|strong="G1519"\w* \w him|strong="G3588"\w* \w for|strong="G1519"\w* \w righteousness|strong="G1343"\w*.”\f + \fr 2:23 \ft See Genesis 15:6. We like to quote Ephesians 2:8-9, but James is saying that we need to give equal time to verse 10. We are not saved \+nd by\+nd* good works, but \+nd for\+nd* good works. We do good works because we are saved, and if we don't, we probably aren't.\f* \w And|strong="G2532"\w* \w he|strong="G2532"\w* \w was|strong="G3588"\w* \w called|strong="G2564"\w* ‘\w friend|strong="G5384"\w* \w of|strong="G2316"\w* \w God|strong="G2316"\w*’.  
\v 24 \w You|strong="G3754"\w* \w see|strong="G3708"\w* \w then|strong="G2532"\w* \w that|strong="G3754"\w* \w a|strong="G2532"\w* \w man|strong="G3756"\w* \w is|strong="G3748"\w* \w justified|strong="G1344"\w* \w by|strong="G1537"\w* \w works|strong="G2041"\w*, \w and|strong="G2532"\w* \w not|strong="G3756"\w* \w by|strong="G1537"\w* \w faith|strong="G4102"\w* \w only|strong="G3440"\w*.  
\v 25 \w Similarly|strong="G3668"\w*, \w was|strong="G3588"\w* \w not|strong="G3756"\w* \w Rahab|strong="G4460"\w* \w the|strong="G2532"\w* \w prostitute|strong="G4204"\w* \w also|strong="G2532"\w* \w justified|strong="G1344"\w* \w by|strong="G1537"\w* \w works|strong="G2041"\w* \w when|strong="G1161"\w* \w she|strong="G2532"\w* \w received|strong="G5264"\w* \w the|strong="G2532"\w* messengers \w and|strong="G2532"\w* \w sent|strong="G1544"\w* \w them|strong="G3588"\w* \w out|strong="G1537"\w* \w by|strong="G1537"\w* \w a|strong="G2532"\w* \w different|strong="G2087"\w* \w way|strong="G3598"\w*?  
\v 26 \w For|strong="G1063"\w* \w just|strong="G5618"\w* \w as|strong="G5618"\w* \w the|strong="G2532"\w* \w body|strong="G4983"\w* \w without|strong="G5565"\w* \w spirit|strong="G4151"\w* \w is|strong="G1510"\w* \w dead|strong="G3498"\w*, \w so|strong="G3779"\w* \w also|strong="G2532"\w* \w faith|strong="G4102"\w* \w without|strong="G5565"\w* \w works|strong="G2041"\w* \w is|strong="G1510"\w* \w dead|strong="G3498"\w*.\f + \fr 2:26 \ft I suppose the opposite is also true: a human spirit without a body is ‘dead’, as also are works without faith.\f*   
\c 3  
\ms1 Careful with your tongue  
\m
\v 1 \w My|strong="G1473"\w* brothers, \w not|strong="G3361"\w* \w many|strong="G4183"\w* \w of|strong="G1096"\w* \w you|strong="G3754"\w* \w should|strong="G1492"\w* \w become|strong="G1096"\w* \w teachers|strong="G1320"\w*, \w knowing|strong="G1492"\w* \w that|strong="G3754"\w* \w we|strong="G3754"\w*\f + \fr 3:1 \ft James knew that he was included. We teachers will have to answer for what we teach, and especially if we have damaged others with our teaching.\f* \w shall|strong="G3748"\w* \w receive|strong="G2983"\w* \w a|strong="G1096"\w* \w stricter|strong="G3173"\w* \w judgment|strong="G2917"\w*.  
\v 2 \w Because|strong="G1063"\w* \w we|strong="G1063"\w* \w all|strong="G3650"\w* \w stumble|strong="G4417"\w* \w in|strong="G1722"\w* \w many|strong="G4183"\w* \w things|strong="G3778"\w*. \w If|strong="G1487"\w* \w anyone|strong="G5100"\w* \w does|strong="G4417"\w* \w not|strong="G3756"\w* \w stumble|strong="G4417"\w* \w in|strong="G1722"\w* \w word|strong="G3056"\w*, \nd \+w he|strong="G2532"\+w*\nd* \w is|strong="G3588"\w* \w a|strong="G2532"\w* \w perfect|strong="G5046"\w* \w man|strong="G5100"\w*, \w being|strong="G2532"\w* \w able|strong="G1415"\w* \w to|strong="G2532"\w* \w bridle|strong="G5468"\w* \w the|strong="G1722"\w* \w whole|strong="G3650"\w* \w body|strong="G4983"\w* \w as|strong="G1722"\w* \w well|strong="G2532"\w*.  
\v 3 Consider, \w we|strong="G2249"\w* \w put|strong="G3982"\w* \w bits|strong="G5469"\w* \w in|strong="G1519"\w* \w horses|strong="G2462"\w*' \w mouths|strong="G4750"\w* \w for|strong="G1519"\w* \w them|strong="G3588"\w* \w to|strong="G1519"\w* \w obey|strong="G3982"\w* \w us|strong="G1519"\w*, \w and|strong="G2532"\w* \w we|strong="G2249"\w* guide \w their|strong="G1438"\w* \w whole|strong="G3650"\w* \w body|strong="G4983"\w*.  
\v 4 Consider \w also|strong="G2532"\w* \w the|strong="G2532"\w* \w ships|strong="G4143"\w*: \w although|strong="G2532"\w* \w they|strong="G2532"\w* \w are|strong="G1510"\w* \w so|strong="G2532"\w* large \w and|strong="G2532"\w* \w are|strong="G1510"\w* \w driven|strong="G1643"\w* \w by|strong="G5259"\w* \w fierce|strong="G4642"\w* winds, \w they|strong="G2532"\w* \w are|strong="G1510"\w* guided \w by|strong="G5259"\w* \w a|strong="G2532"\w* \w very|strong="G2532"\w* \w small|strong="G1646"\w* \w rudder|strong="G4079"\w* \w wherever|strong="G3699"\w* \w the|strong="G2532"\w* impulse \w of|strong="G5259"\w* \w the|strong="G2532"\w* \w pilot|strong="G2116"\w* \w may|strong="G2532"\w* \w desire|strong="G1014"\w*.  
\v 5 \w So|strong="G3779"\w* \w also|strong="G2532"\w* \w the|strong="G2532"\w* \w tongue|strong="G1100"\w* \w is|strong="G1510"\w* \w a|strong="G2532"\w* \w small|strong="G3398"\w* \w member|strong="G3196"\w* \w and|strong="G2532"\w* boasts \w great|strong="G3173"\w* \w things|strong="G3588"\w*.  
\p \w Just|strong="G2532"\w* \w look|strong="G2400"\w* \w at|strong="G3588"\w* \w how|strong="G3779"\w* \w great|strong="G3173"\w* \w a|strong="G2532"\w* \w forest|strong="G5208"\w* \w a|strong="G2532"\w* \w little|strong="G3398"\w* \w fire|strong="G4442"\w* can kindle!  
\v 6 \w And|strong="G2532"\w* \w the|strong="G1722"\w* \w tongue|strong="G1100"\w* \w is|strong="G3588"\w* \w a|strong="G2532"\w* \w fire|strong="G4442"\w*! \w The|strong="G1722"\w* organization \w of|strong="G5259"\w* \w wickedness|strong="G1722"\w*,\f + \fr 3:6 \ft Satan uses our tongues to organize wickedness, our own and that of others.\f* \w that|strong="G3588"\w* \w is|strong="G3588"\w* \w how|strong="G5259"\w* \w the|strong="G1722"\w* \w tongue|strong="G1100"\w* \w is|strong="G3588"\w* placed \w among|strong="G1722"\w* \w our|strong="G2532"\w* \w members|strong="G3196"\w*, defiling \w the|strong="G1722"\w* \w whole|strong="G3650"\w* \w body|strong="G4983"\w* \w and|strong="G2532"\w* setting \w on|strong="G1722"\w* \w fire|strong="G4442"\w* \w the|strong="G1722"\w* \w course|strong="G5164"\w* \w of|strong="G5259"\w* \w life|strong="G1078"\w*, \it itself\it* \w being|strong="G2532"\w* \w set|strong="G2525"\w* \w on|strong="G1722"\w* \w fire|strong="G4442"\w* \w by|strong="G1722"\w* \w hell|strong="G1067"\w*.\f + \fr 3:6 \ft James here follows the Lord's example in using ‘Gehenna’ as a metaphor for the Lake of Fire. Since none of us can literally go to the Lake of Fire and dip our tongue in it, this must be figurative—a case of metonymy. With what, or whom, is hell most closely associated? In Matthew 25:4 Sovereign Jesus affirms that the Lake was “prepared for the devil and his angels”. Apparently the antichrist and the false prophet will be the first residents (Revelation 19:20), followed a thousand years later by Satan, presumably along with his angels (Revelation 20:10). The defiling, destructive activity of the tongue is the result of demonic participation.\f*  
\v 7 \w Every|strong="G3956"\w* \w kind|strong="G3956"\w* \w of|strong="G2532"\w* animal \w and|strong="G2532"\w* \w bird|strong="G4071"\w*, \w reptile|strong="G2062"\w* \w and|strong="G2532"\w* \w sea|strong="G1724"\w* \w creature|strong="G2342"\w*, \w is|strong="G3588"\w* \w tamed|strong="G1150"\w* \w and|strong="G2532"\w* \w has|strong="G2532"\w* \w been|strong="G2532"\w* \w tamed|strong="G1150"\w* \w by|strong="G2532"\w* \w the|strong="G2532"\w* human \w race|strong="G5449"\w*,  
\v 8 \w but|strong="G1161"\w* \w no|strong="G3762"\w* \w one|strong="G3762"\w* \w among|strong="G3588"\w* \w men|strong="G2556"\w* \w is|strong="G3588"\w* \w able|strong="G1410"\w* \w to|strong="G1410"\w* \w tame|strong="G1150"\w* \w the|strong="G1161"\w* \w tongue|strong="G1100"\w*—\w an|strong="G1100"\w* uncontrollable\f + \fr 3:8 \ft Instead of “uncontrollable”, less than 3% of the Greek manuscripts, of objectively inferior quality, have ‘restless’ (as in NIV, NASB, etc.).\f* \w evil|strong="G2556"\w*, \w full|strong="G3324"\w* \w of|strong="G3324"\w* \w deadly|strong="G2287"\w* \w poison|strong="G2447"\w*.\f + \fr 3:8 \ft Notice the violence of the description of the tongue—“organization of wickedness”, “defiles the whole body”, “uncontrollable evil”, “deadly poison”—it would be difficult to be more emphatic. Obviously James is describing something extraordinary. One of Satan's most effective ways of lousing up our lives is by causing us to say things that we should not, and that by ourselves we would not. By this means he turns our homes, our schools, our work places into places of contention instead of peace. “No one among men is able to tame the tongue”—an unaided human being is presumably incapable of escaping from demonic attack, but the Holy Spirit can indeed tame our tongue, if we let Him.\f*  
\v 9 \w With|strong="G1722"\w* \w it|strong="G2532"\w* \w we|strong="G2532"\w* \w bless|strong="G2127"\w* \w God|strong="G2316"\w*\f + \fr 3:9 \ft Instead of “God”, perhaps 4% of the Greek manuscripts have ‘the Lord’ (as in NIV, NASB, LB, TEV, etc.).\f* \w and|strong="G2532"\w* \w Father|strong="G3962"\w*,\f + \fr 3:9 \ft See note at 1:27 above.\f* \w and|strong="G2532"\w* \w with|strong="G1722"\w* \w it|strong="G2532"\w* \w we|strong="G2532"\w* \w curse|strong="G2672"\w* \w the|strong="G1722"\w* \w people|strong="G3588"\w* \w who|strong="G3588"\w* \w have|strong="G2532"\w* \w been|strong="G1096"\w* \w made|strong="G1096"\w* \w in|strong="G1722"\w* \w God|strong="G2316"\w*'\w s|strong="G2962"\w* \w likeness|strong="G3669"\w*.  
\v 10 \w Out|strong="G1831"\w* \w of|strong="G1537"\w* \w the|strong="G2532"\w* \w same|strong="G3778"\w* \w mouth|strong="G4750"\w* \w proceed|strong="G1831"\w* \w blessings|strong="G2129"\w* \w and|strong="G2532"\w* curses. \w My|strong="G1473"\w* brothers, \w these|strong="G3778"\w* \w things|strong="G3778"\w* \w should|strong="G3588"\w* \w not|strong="G3756"\w* \w be|strong="G1096"\w* \w that|strong="G3588"\w* \w way|strong="G3779"\w*.  
\v 11 \w A|strong="G2532"\w* \w spring|strong="G4077"\w* \w does|strong="G1032"\w* \w not|strong="G3385"\w* \w send|strong="G4077"\w* \w out|strong="G1537"\w* \w sweet|strong="G1099"\w* \w and|strong="G2532"\w* \w bitter|strong="G4089"\w* \it water\it* \w from|strong="G1537"\w* \w the|strong="G2532"\w* \w same|strong="G2532"\w* \w opening|strong="G3692"\w*, \w does|strong="G1032"\w* \w it|strong="G2532"\w*?  
\v 12 \w Can|strong="G1410"\w* \w a|strong="G4160"\w* \w fig|strong="G4808"\w* \w tree|strong="G4808"\w*, \w my|strong="G1473"\w* brothers, \w bear|strong="G4160"\w* \w olives|strong="G1636"\w*, \w or|strong="G2228"\w* \w a|strong="G4160"\w* grape vine \w figs|strong="G4810"\w*? Thus \w no|strong="G3361"\w* spring yields salt \w water|strong="G5204"\w* \w and|strong="G4160"\w* \w sweet|strong="G1099"\w*.\f + \fr 3:12 \ft In nature this does not happen—if it ever did it would mean that there were two veins of different water meeting just below the opening of the spring. James is affirming that our mouths produce words from two different sources—our own mind and demonic interference (since Satan is not omnipresent he works through his angels, the demons). (Perhaps 3.5% of the Greek manuscripts, of objectively inferior quality, replace the last sentence with, ‘nor can salty yield sweet water’ [as in NIV, TEV, LB, NASB, etc.].)\f*   
\ms1 True wisdom  
\s1 True contrasted with demonic  
\p
\v 13 \w Who|strong="G5101"\w* \w is|strong="G3588"\w* \w wise|strong="G4680"\w* \w and|strong="G2532"\w* \w understanding|strong="G1990"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w*? \w Let|strong="G2532"\w* \w him|strong="G3588"\w* exhibit \w his|strong="G1722"\w* \w works|strong="G2041"\w* \w in|strong="G1722"\w* \w the|strong="G1722"\w* \w meekness|strong="G4240"\w* \w of|strong="G1537"\w* \w wisdom|strong="G4678"\w*, \w by|strong="G1722"\w* \w his|strong="G1722"\w* \w good|strong="G2570"\w* \w way|strong="G1722"\w* \w of|strong="G1537"\w* life.  
\v 14 \w But|strong="G1161"\w* \w if|strong="G1487"\w* \w you|strong="G5210"\w* \w have|strong="G2192"\w* \w bitter|strong="G4089"\w* \w envy|strong="G2205"\w* \w and|strong="G2532"\w* \w selfish|strong="G2052"\w* \w ambition|strong="G2052"\w* \w in|strong="G1722"\w* \w your|strong="G2192"\w* \w heart|strong="G2588"\w*, \w do|strong="G2532"\w* \w not|strong="G3361"\w* \w boast|strong="G2620"\w* \w and|strong="G2532"\w* \w lie|strong="G5574"\w* \w against|strong="G2596"\w* \w the|strong="G1722"\w* truth—  
\v 15 \w such|strong="G3778"\w* ‘\w wisdom|strong="G4678"\w*’ \w is|strong="G1510"\w* \w not|strong="G3756"\w* coming \w down|strong="G2718"\w* \w from|strong="G3588"\w* Above, \w but|strong="G3588"\w* \w is|strong="G1510"\w* \w earthly|strong="G1919"\w*, \w sensual|strong="G5591"\w*, \w demonic|strong="G1141"\w*.\f + \fr 3:15 \ft James is forthright about demonic interference in our minds. The prevailing ignorance on this subject in Christian circles is a calamity with terrible consequences—it condemns most Christians to a life of defeat.\f*  
\v 16 \w Because|strong="G1063"\w* \w where|strong="G3699"\w* \w envy|strong="G2205"\w* \w and|strong="G2532"\w* \w selfish|strong="G2052"\w* \w ambition|strong="G2052"\w* exist, \w there|strong="G1563"\w* \w is|strong="G2532"\w* unruliness \w and|strong="G2532"\w* \w every|strong="G3956"\w* foul \w practice|strong="G4229"\w*.\f + \fr 3:16 \ft Self-centeredness is the essence of sin; the more we give in to it the dirtier becomes our practice, the lower we are prepared to go to achieve what we want, or think we want.\f*  
\v 17 \w In|strong="G2532"\w* contrast, \w the|strong="G2532"\w* \w wisdom|strong="G4678"\w* \w from|strong="G2532"\w* \w Above|strong="G4412"\w* \w is|strong="G1510"\w* \w first|strong="G4413"\w* pure, \w then|strong="G2532"\w* \w peaceable|strong="G1516"\w*, \w gentle|strong="G1933"\w*, compliant, \w full|strong="G3324"\w* \w of|strong="G2532"\w* \w mercy|strong="G1656"\w* \w and|strong="G2532"\w* \w good|strong="G3588"\w* \w fruits|strong="G2590"\w*, \w without|strong="G2532"\w* partiality \w and|strong="G2532"\w* \w without|strong="G2532"\w* hypocrisy.  
\v 18 \w Now|strong="G1161"\w* \w the|strong="G1722"\w* \w fruit|strong="G2590"\w* \w of|strong="G1722"\w* \w righteousness|strong="G1343"\w* \w is|strong="G3588"\w* planted \w in|strong="G1722"\w* \w peace|strong="G1515"\w* \w by|strong="G1722"\w* \w those|strong="G3588"\w* \w making|strong="G4160"\w* \w peace|strong="G1515"\w*.\f + \fr 3:18 \ft “Those making peace” are planters; they create an ambient of peace within which to plant. Is the “fruit” righteousness, or does righteousness produce it?\f*   
\c 4  
\s1 Is not worldliness  
\m
\v 1 \w Where|strong="G4159"\w* \w do|strong="G2532"\w* \w the|strong="G1722"\w* \w wars|strong="G4171"\w* \w and|strong="G2532"\w* \w disputes|strong="G3163"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w* \w come|strong="G2532"\w* \w from|strong="G1537"\w*? \w Is|strong="G3588"\w* \w it|strong="G2532"\w* \w not|strong="G3756"\w* precisely \w from|strong="G1537"\w* \w your|strong="G2532"\w* \w pleasures|strong="G2237"\w*, \w the|strong="G1722"\w* ones \w at|strong="G1722"\w* \w war|strong="G4171"\w* \w in|strong="G1722"\w* \w your|strong="G2532"\w* \w members|strong="G3196"\w*?  
\v 2 \w You|strong="G5210"\w* crave \w and|strong="G2532"\w* \w do|strong="G2532"\w* \w not|strong="G3756"\w* \w have|strong="G2192"\w*; \w you|strong="G5210"\w* \w murder|strong="G5407"\w*\f + \fr 4:2 \ft Remember 1 John 3:15, “Whoever hates his brother is a murderer.” The fighting and warring is not done with guns or knives, but is real none the less. Our churches are full of people who have been wounded by other Christians.\f* \w and|strong="G2532"\w* \w covet|strong="G1937"\w* \w and|strong="G2532"\w* \w are|strong="G3588"\w* \w not|strong="G3756"\w* \w able|strong="G1410"\w* \w to|strong="G2532"\w* \w obtain|strong="G2013"\w*; \w you|strong="G5210"\w* \w fight|strong="G3164"\w* \w and|strong="G2532"\w* \w war|strong="G4170"\w*. \w You|strong="G5210"\w* \w do|strong="G2532"\w* \w not|strong="G3756"\w* \w have|strong="G2192"\w* \w because|strong="G1223"\w* \w you|strong="G5210"\w* \w do|strong="G2532"\w* \w not|strong="G3756"\w* ask.  
\v 3 \w You|strong="G5210"\w* ask \w and|strong="G2532"\w* \w do|strong="G2532"\w* \w not|strong="G3756"\w* \w receive|strong="G2983"\w* \w because|strong="G1360"\w* \w you|strong="G5210"\w* ask \w wrongly|strong="G2560"\w*, \w so|strong="G2443"\w* \w that|strong="G2443"\w* \w you|strong="G5210"\w* \w may|strong="G2532"\w* lavish \w it|strong="G2532"\w* \w on|strong="G1722"\w* \w your|strong="G2532"\w* \w pleasures|strong="G2237"\w*.  
\v 4 \w Adulterers|strong="G3428"\w* \w and|strong="G2316"\w*\f + \fr 4:4 \ft Some 2% of the Greek manuscripts, of objectively inferior quality, omit ‘adulterers and’ (as in NIV, TEV, LB, NASB, etc.). (This is an easy case of ‘like-beginning’.)\f* \w adulteresses|strong="G3428"\w*! \w Do|strong="G1492"\w* \w you|strong="G3739"\w* \w not|strong="G3756"\w* \w know|strong="G1492"\w* \w that|strong="G3754"\w* \w friendship|strong="G5373"\w* \w with|strong="G2316"\w* \w the|strong="G3588"\w* \w world|strong="G2889"\w* \w is|strong="G1510"\w* \w enmity|strong="G2189"\w* \w with|strong="G2316"\w* \w God|strong="G2316"\w*? \w So|strong="G3767"\w* \w whoever|strong="G3739"\w* \w may|strong="G2889"\w* \w want|strong="G1014"\w* \w to|strong="G1014"\w* \w be|strong="G1510"\w* \w a|strong="G1510"\w* \w friend|strong="G5384"\w* \w of|strong="G2316"\w* \w the|strong="G3588"\w* \w world|strong="G2889"\w* \w makes|strong="G2525"\w* himself \w an|strong="G1510"\w* \w enemy|strong="G2190"\w* \w of|strong="G2316"\w* \w God|strong="G2316"\w*.\f + \fr 4:4 \ft This is all exceedingly serious—if you make God your enemy, what are your chances? 1 John 2:15-17 is to the same effect. To love the things of the world (especially its values) is to adulterate against God.\f*  
\v 5 \w Or|strong="G2228"\w* \w do|strong="G3004"\w* \w you|strong="G3739"\w* \w suppose|strong="G1380"\w* \w that|strong="G3754"\w* \w the|strong="G1722"\w* \w Scripture|strong="G1124"\w* \w says|strong="G3004"\w* \w in|strong="G1722"\w* \w vain|strong="G2761"\w* \w that|strong="G3754"\w* \w the|strong="G1722"\w* \w Spirit|strong="G4151"\w* \w who|strong="G3739"\w* \w dwells|strong="G2730"\w* \w in|strong="G1722"\w* \w us|strong="G3004"\w* yearns \w jealously|strong="G5355"\w*?\f + \fr 4:5 \ft This appears to be the only reference to the Holy Spirit in the letter. We do not have an exact match with any OT verse, but there are various references to God being jealous of His people.\f*  
\v 6 \w But|strong="G1161"\w* \w He|strong="G1161"\w* \w gives|strong="G1325"\w* \w greater|strong="G3173"\w* \w grace|strong="G5485"\w*; \w therefore|strong="G1352"\w* \w He|strong="G1161"\w* \w says|strong="G3004"\w*:  
\q1 “\w God|strong="G2316"\w* resists \w proud|strong="G5244"\w* \w ones|strong="G3173"\w*,  
\q2 \w but|strong="G1161"\w* \w gives|strong="G1325"\w* \w grace|strong="G5485"\w* \w to|strong="G3004"\w* \w humble|strong="G5011"\w* \w ones|strong="G3173"\w*.”\f + \fr 4:6 \ft See Proverbs 3:34.\f*   
\s1 \it \+nd Is\+nd*\it* submitting to God  
\p
\v 7 \w Therefore|strong="G3767"\w* \w submit|strong="G5293"\w* \w to|strong="G2532"\w* \w God|strong="G2316"\w*. Resist \w the|strong="G2532"\w* \w devil|strong="G1228"\w*\f + \fr 4:7 \ft This is a command, not an optional point. “Submit to God” is also a command, and comes first. To resist Satan in our own strength is to be defeated. To wield God's power against the enemy we must be in submission to God. I take it that the main way to resist is with words—commanding Satan to stop doing some particular thing; we must be specific.\f* \w and|strong="G2532"\w* \w he|strong="G2532"\w* \w will|strong="G2316"\w* \w flee|strong="G5343"\w* \w from|strong="G2532"\w* \w you|strong="G5210"\w*.  
\v 8 \w Draw|strong="G1448"\w* \w near|strong="G1448"\w* \w to|strong="G2532"\w* \w God|strong="G2316"\w* \w and|strong="G2532"\w* \w He|strong="G2532"\w* \w will|strong="G2316"\w* \w draw|strong="G1448"\w* \w near|strong="G1448"\w* \w to|strong="G2532"\w* \w you|strong="G5210"\w*.\f + \fr 4:8 \ft Note that we have to take the first step, although apart from God's grace few of us will.\f* Sinners, \w cleanse|strong="G2511"\w* \w your|strong="G2532"\w* \w hands|strong="G5495"\w*! \w Double-minded|strong="G1374"\w*, \w purify|strong="G2511"\w* \w your|strong="G2532"\w* \w hearts|strong="G2588"\w*!\f + \fr 4:8 \ft Notice that these are commands, which means that they are things that we can and must do. We have the Holy Spirit to help us, but we must take the initiative.\f*  
\v 9 Lament \w and|strong="G2532"\w* \w mourn|strong="G3996"\w* \w and|strong="G2532"\w* \w weep|strong="G2799"\w*! \w Let|strong="G2532"\w* \w your|strong="G2532"\w* \w laughter|strong="G1071"\w* \w be|strong="G2532"\w* \w turned|strong="G3344"\w* \w into|strong="G1519"\w* \w mourning|strong="G3997"\w*, \w and|strong="G2532"\w* \w your|strong="G2532"\w* \w joy|strong="G5479"\w* \w into|strong="G1519"\w* dejection.\f + \fr 4:9 \ft Dear me, we are not used to exhortations like this! I would rather hear, “Rejoice in the Lord always…” So what does James want? Well, all along his letter has been an exercise in ‘tough love’; we have seen “filthiness and overflow of evil”, “malignant thoughts”, “foolish fellow”, “uncontrollable evil, full of deadly poison”, “bitter envy and selfish ambition”, “unruliness and every foul practice”, “adulterers and adulteresses”, “enemy of God”—all in all, not a pretty picture. I take it that James is saying that we have \+nd a long way to go\+nd* in our spiritual growth. There is no room for spiritual pride or self-contentedness, or a conquering hero complex; if we really want to walk with God we need to fall on our faces before Him, put our mouth in the dust—in short, try to see our sin as He sees it.\f*  
\v 10 \w Humble|strong="G5013"\w* \w yourself|strong="G4771"\w* \w before|strong="G1799"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w* \w and|strong="G2532"\w* \w He|strong="G2532"\w* \w will|strong="G2532"\w* \w exalt|strong="G5312"\w* \w you|strong="G5210"\w*.\f + \fr 4:10 \ft If we exalt ourselves, God knocks us down; if we humble ourselves, He lifts us up—I imagine that just how far up He lifts us depends on a variety of factors.\f*   
\s1 Does not judge the different brother  
\p
\v 11 Brothers, \w do|strong="G2919"\w* \w not|strong="G3756"\w* \w speak|strong="G2635"\w* \w evil|strong="G2635"\w* \w of|strong="G2532"\w* \w one|strong="G3588"\w* \w another|strong="G3588"\w*. \w Because|strong="G1161"\w* \w the|strong="G2532"\w* \w one|strong="G3588"\w* speaking \w against|strong="G2635"\w* \w a|strong="G2532"\w* brother \w and|strong="G2532"\w* \w judging|strong="G2919"\w* \w his|strong="G2532"\w* brother \w speaks|strong="G2635"\w* \w against|strong="G2635"\w* \w a|strong="G2532"\w* \w law|strong="G3551"\w* \w and|strong="G2532"\w* \w judges|strong="G2919"\w* \w a|strong="G2532"\w* \w law|strong="G3551"\w*. \w So|strong="G2532"\w* \w if|strong="G1487"\w* \w you|strong="G1487"\w* \w judge|strong="G2919"\w* \w a|strong="G2532"\w* \w law|strong="G3551"\w* \w you|strong="G1487"\w* \w are|strong="G1510"\w* \w not|strong="G3756"\w* \w a|strong="G2532"\w* law-doer \w but|strong="G1161"\w* \w a|strong="G2532"\w* \w judge|strong="G2919"\w*.  
\v 12 \w The|strong="G2532"\w* \w Lawgiver|strong="G3550"\w* \w and|strong="G2532"\w* \w Judge|strong="G2919"\w*\f + \fr 4:12 \ft Some 62% of the Greek manuscripts, including the best line of transmission, read “Lawgiver and Judge”. The \ft \+it Textus Receptus\+it* (and all published ‘Majority Texts’) follows the 38% in omitting “and Judge” (as in AV, NKJV, etc.).\f* \w is|strong="G1510"\w* \w One|strong="G1520"\w*, \w the|strong="G2532"\w* \w one|strong="G1520"\w* \w who|strong="G5101"\w* \w is|strong="G1510"\w* \w able|strong="G1410"\w* \w to|strong="G2532"\w* \w save|strong="G4982"\w* \w and|strong="G2532"\w* \w to|strong="G2532"\w* destroy. \w So|strong="G2532"\w* \w who|strong="G5101"\w* \w are|strong="G1510"\w* \nd \+w you|strong="G4771"\+w*\nd* (sg) \w to|strong="G2532"\w* \w be|strong="G1510"\w* \w judging|strong="G2919"\w* \w someone|strong="G1520"\w* \w who|strong="G5101"\w* \w is|strong="G1510"\w* different?\f + \fr 4:12 \ft I was surprised to find the Greek ετερος here, which usually refers to a different kind. I personally do not enjoy dealing with ‘brothers’ who are too different; I would rather question whether they are really ‘brothers’ at all! But James tells me not to do that. Each person is different (background, experiences, personality, training) and we must recognize that God can and will deal differently with different people. He uses one ‘law’ with me, another ‘law’ with you, and so on. A law is a set of rules or demands, so when I judge a brother I am questioning the way (‘law’) that God is working on him. As He is both Lawgiver and Judge, I will have to answer to Him for how I judged my ‘brothers’. (For ‘different one’ the eclectic text currently in vogue has ‘neighbor’, following some 12% of the Greek manuscripts [as in NIV, TEV, LB, NASB, etc.].)\f*   
\s1 Does not boast about tomorrow  
\p
\v 13 \w Come|strong="G2532"\w* \w now|strong="G3568"\w*, \w you|strong="G3004"\w* \w who|strong="G3588"\w* \w say|strong="G3004"\w*, “\w Today|strong="G4594"\w* \w and|strong="G2532"\w* tomorrow \w let|strong="G2228"\w* \w us|strong="G3004"\w* travel \w to|strong="G1519"\w* \w that|strong="G3588"\w* \w certain|strong="G2532"\w* \w city|strong="G4172"\w*, \w spend|strong="G4160"\w* \w a|strong="G2532"\w* \w year|strong="G1763"\w* \w there|strong="G1563"\w*, \w do|strong="G4160"\w* \w business|strong="G3588"\w* \w and|strong="G2532"\w* \w make|strong="G4160"\w* \w a|strong="G2532"\w* \w profit|strong="G2770"\w*;”  
\v 14 \w whereas|strong="G3748"\w* \w you|strong="G5210"\w* \w do|strong="G2532"\w* \w not|strong="G3756"\w* \w know|strong="G1987"\w* anything \w about|strong="G4314"\w* \w the|strong="G2532"\w* morrow. \w For|strong="G1063"\w* \w what|strong="G4169"\w* \w is|strong="G1510"\w* \w our|strong="G2532"\w* \w life|strong="G2222"\w*?\f + \fr 4:14 \ft I follow some 26% of the Greek manuscripts, including the best line of transmission, in reading “our” rather than ‘your’. I take it that the question is properly inclusive; James includes everyone.\f* \w It|strong="G2532"\w* \w is|strong="G1510"\w* \w even|strong="G2532"\w* \w a|strong="G2532"\w* vapor \w that|strong="G3588"\w* \w appears|strong="G5316"\w* \w for|strong="G1063"\w* \w a|strong="G2532"\w* \w little|strong="G3641"\w* \w time|strong="G3641"\w* \w but|strong="G2532"\w* \w then|strong="G2532"\w* vanishes away.  
\v 15 Instead \w you|strong="G5210"\w* ought \w to|strong="G2532"\w* \w say|strong="G3004"\w*, “\w If|strong="G1437"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w* \w wills|strong="G2309"\w*, \w we|strong="G1437"\w* \w will|strong="G2309"\w* \w live|strong="G2198"\w* \w and|strong="G2532"\w* \w do|strong="G4160"\w* \w this|strong="G3778"\w* \w or|strong="G2228"\w* \w that|strong="G3588"\w*.”  
\v 16 \w But|strong="G1161"\w* \w now|strong="G1161"\w* \w you|strong="G5210"\w* \w boast|strong="G2744"\w* \w in|strong="G1722"\w* \w your|strong="G3956"\w* arrogant pretensions. \w All|strong="G3956"\w* \w such|strong="G5108"\w* \w boasting|strong="G2746"\w* \w is|strong="G1510"\w* \w malignant|strong="G4190"\w*.\f + \fr 4:16 \ft It is aggressively evil.\f*  
\v 17 \w Therefore|strong="G3767"\w*, \w to|strong="G2532"\w* \w the|strong="G2532"\w* \w one|strong="G3361"\w* \w knowing|strong="G1492"\w* \w to|strong="G2532"\w* \w do|strong="G4160"\w* \w good|strong="G2570"\w* \w and|strong="G2532"\w* \w not|strong="G3361"\w* \w doing|strong="G4160"\w* \w it|strong="G2532"\w*, \w to|strong="G2532"\w* \w him|strong="G4160"\w* \w it|strong="G2532"\w* \w is|strong="G1510"\w* sin.\f + \fr 4:17 \ft The sin here is of omission, perhaps harder to recognize than sins of commission.\f*   
\c 5  
\ms1 The coming of the Lord  
\s1 Rich oppressors will be judged  
\m
\v 1 \w Come|strong="G1904"\w* \w now|strong="G3568"\w*, \w you|strong="G5210"\w* \w rich|strong="G4145"\w*, \w howl|strong="G3649"\w* \w as|strong="G1909"\w* \w you|strong="G5210"\w* \w weep|strong="G2799"\w* \w over|strong="G1909"\w* \w your|strong="G1909"\w* distresses \w that|strong="G3588"\w* \w are|strong="G3588"\w* \w coming|strong="G1904"\w* \w upon|strong="G1909"\w* \w you|strong="G5210"\w*!  
\v 2 \w Your|strong="G2532"\w* \w wealth|strong="G4149"\w* \w has|strong="G1096"\w* decayed \w and|strong="G2532"\w* \w your|strong="G2532"\w* \w clothes|strong="G2440"\w* \w have|strong="G2532"\w* \w become|strong="G1096"\w* \w moth-eaten|strong="G4598"\w*.  
\v 3 \w Your|strong="G2532"\w* \w gold|strong="G5557"\w* \w and|strong="G2532"\w* silver \w are|strong="G1510"\w* corroded,\f + \fr 5:3 \ft For some reason they just hoarded their wealth; they did not invest it, did not put it to work. They are doubly at fault—they acquired the wealth unjustly, and then just sat on it.\f* \w and|strong="G2532"\w* \w their|strong="G2532"\w* corrosion \w will|strong="G1510"\w* \w be|strong="G1510"\w* \w a|strong="G5613"\w* \w witness|strong="G3142"\w* \w against|strong="G1519"\w* \w you|strong="G5210"\w* \w and|strong="G2532"\w* \w will|strong="G1510"\w* \w eat|strong="G2068"\w* \w your|strong="G2532"\w* \w flesh|strong="G4561"\w* \w like|strong="G5613"\w* \w fire|strong="G4442"\w*—\w you|strong="G5210"\w* \w stored|strong="G2343"\w* \w it|strong="G2532"\w* \w up|strong="G2343"\w* \w for|strong="G1519"\w* \w the|strong="G1722"\w* \w last|strong="G2078"\w* \w days|strong="G2250"\w*.\f + \fr 5:3 \ft They probably thought they were hoarding if for a future ‘rainy day’, but they were actually hoarding it against themselves at the Day of Judgment.\f*  
\v 4 \w Look|strong="G2400"\w*, \w the|strong="G2532"\w* \w wages|strong="G3408"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w workers|strong="G2040"\w* \w who|strong="G3588"\w* \w cut|strong="G2532"\w* \w your|strong="G2962"\w* \w fields|strong="G5561"\w*, \w that|strong="G3588"\w* \w were|strong="G3588"\w* unjustly held \w back|strong="G1519"\w* \w by|strong="G2532"\w* \w you|strong="G5210"\w*, \w cry|strong="G2896"\w* \w out|strong="G2896"\w*, \w and|strong="G2532"\w* \w the|strong="G2532"\w* loud \w cries|strong="G2896"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* reapers \w have|strong="G2532"\w* \w entered|strong="G1525"\w* \w the|strong="G2532"\w* \w ears|strong="G3775"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w* \w of|strong="G2532"\w* Hosts.  
\v 5 \w You|strong="G5210"\w* \w have|strong="G2532"\w* \w lived|strong="G2532"\w* \w on|strong="G1909"\w* \w the|strong="G1722"\w* \w earth|strong="G1093"\w* \w in|strong="G1722"\w* self-indulgence \w and|strong="G2532"\w* luxury, \w you|strong="G5210"\w* \w fattened|strong="G5142"\w* \w your|strong="G2532"\w* \w hearts|strong="G2588"\w* \w as|strong="G1722"\w* \w in|strong="G1722"\w* \w a|strong="G2532"\w* \w day|strong="G2250"\w* \w of|strong="G2250"\w* \w slaughter|strong="G4967"\w*.\f + \fr 5:5 \ft Back in the old days, when an animal was slaughtered you got to eat more than usual; things like liver, heart, tongue could not be preserved, so had to be eaten up.\f*  
\v 6 \w You|strong="G5210"\w* \w condemned|strong="G2613"\w*, \w you|strong="G5210"\w* \w murdered|strong="G5407"\w* \w the|strong="G3588"\w* \w righteous|strong="G1342"\w*—\w he|strong="G3588"\w* offers \w you|strong="G5210"\w* \w no|strong="G3756"\w* resistance.\f + \fr 5:6 \ft The tense of the verb changes from past to present, and I do not understand why. How can he offer resistance after he is dead? Or is this giving the rationale of the murderer, ‘might makes right’; someone who offers no resistance is like a sheep asking to be shorn.\f*   
\s1 Patience and perseverance  
\p
\v 7 \w Therefore|strong="G3767"\w*, brothers, \w be|strong="G2532"\w* \w patient|strong="G3114"\w* \w until|strong="G2193"\w* \w the|strong="G2532"\w* \w coming|strong="G3952"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w*. Consider, \w the|strong="G2532"\w* \w farmer|strong="G1092"\w* \w waits|strong="G1551"\w* \w for|strong="G1909"\w* \w the|strong="G2532"\w* \w precious|strong="G5093"\w* \w fruit|strong="G2590"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w earth|strong="G1093"\w*, \w being|strong="G2532"\w* \w patient|strong="G3114"\w* \w over|strong="G1909"\w* \w it|strong="G2532"\w* \w until|strong="G2193"\w* \w it|strong="G2532"\w* \w receives|strong="G2983"\w* \w the|strong="G2532"\w* \w early|strong="G4406"\w* \w and|strong="G2532"\w* \w late|strong="G3797"\w* rain.  
\v 8 \w You|strong="G5210"\w* \w also|strong="G2532"\w* \w be|strong="G2532"\w* \w patient|strong="G3114"\w*. Keep \w your|strong="G2962"\w* \w hearts|strong="G2588"\w* firm, \w because|strong="G3754"\w* \w the|strong="G2532"\w* \w coming|strong="G3952"\w* \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w* \w has|strong="G2962"\w* \w approached|strong="G1448"\w*.  
\v 9 \w Do|strong="G2919"\w* \w not|strong="G3361"\w* \w groan|strong="G4727"\w* \w against|strong="G2596"\w* \w one|strong="G3588"\w* \w another|strong="G2596"\w*, brothers, \w lest|strong="G3361"\w* \w you|strong="G3708"\w* \w be|strong="G3361"\w* \w judged|strong="G2919"\w*. \w Look|strong="G2400"\w*, \w the|strong="G2596"\w* \w Judge|strong="G2919"\w* \w is|strong="G3588"\w* \w standing|strong="G2476"\w* \w at|strong="G2596"\w* \w your|strong="G3708"\w* \w doors|strong="G2374"\w*!  
\v 10 Brothers, \w take|strong="G2983"\w* \w as|strong="G1722"\w* \w an|strong="G2532"\w* \w example|strong="G5262"\w* \w the|strong="G1722"\w* patient bearing \w of|strong="G2532"\w* hardship \w and|strong="G2532"\w* \w the|strong="G1722"\w* \w steadfastness|strong="G3115"\w* \w of|strong="G2532"\w* \w the|strong="G1722"\w* \w prophets|strong="G4396"\w* \w who|strong="G3739"\w* \w spoke|strong="G2980"\w* \w in|strong="G1722"\w* \w the|strong="G1722"\w* \w name|strong="G3686"\w* \w of|strong="G2532"\w* \w the|strong="G1722"\w* \w Lord|strong="G2962"\w*.\f + \fr 5:10 \ft According to the Record, the OT prophets generally did not have an easy time of it.\f*  
\v 11 \w Indeed|strong="G2532"\w* \w we|strong="G3754"\w* \w count|strong="G3106"\w* \w as|strong="G2532"\w* \w blessed|strong="G3106"\w* \w those|strong="G3588"\w* \w who|strong="G3588"\w* \w endure|strong="G5278"\w*—\w you|strong="G3754"\w* \w have|strong="G2532"\w* heard \w of|strong="G2532"\w* \w the|strong="G2532"\w* \w perseverance|strong="G5281"\w* \w of|strong="G2532"\w* \w Job|strong="G2492"\w* \w and|strong="G2532"\w* \w have|strong="G2532"\w* \w seen|strong="G3708"\w* \w the|strong="G2532"\w* final \w outcome|strong="G5056"\w* \it given\it* \w by|strong="G2532"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w*, \w that|strong="G3754"\w* \w He|strong="G2532"\w* \w is|strong="G1510"\w* \w very|strong="G2532"\w* compassionate \w and|strong="G2532"\w* \w merciful|strong="G3629"\w*.\f + \fr 5:11 \ft See Job 42:10-13. God gave him double what he had lost.\f*   
\p
\v 12 \w But|strong="G1161"\w* \w above|strong="G4253"\w* \w all|strong="G3956"\w*, \w my|strong="G3956"\w* brothers, \w do|strong="G2532"\w* \w not|strong="G3756"\w* \w swear|strong="G3660"\w*, \w either|strong="G3383"\w* \w by|strong="G5259"\w* \w heaven|strong="G3772"\w* \w or|strong="G2532"\w* \w by|strong="G5259"\w* \w earth|strong="G1093"\w* \w or|strong="G2532"\w* \w any|strong="G5100"\w* \w other|strong="G1161"\w* \w oath|strong="G3727"\w*. \w Let|strong="G1161"\w* \w your|strong="G2532"\w* “\w Yes|strong="G3483"\w*” \w be|strong="G1510"\w* “\w Yes|strong="G3483"\w*”, \w and|strong="G2532"\w* \w your|strong="G2532"\w* “\w No|strong="G3756"\w*”, “\w No|strong="G3756"\w*”, \w lest|strong="G3361"\w* \w you|strong="G5210"\w* \w fall|strong="G4098"\w* \w into|strong="G5259"\w* pretense.\f + \fr 5:12 \ft Some 5% of the Greek manuscripts read ‘judgment’ instead of ‘pretense’ (as in NIV, TEV, LB, NASB, etc.). The more we talk, the more likely we are to say things that are not precisely true.\f*   
\s1 Righteous prayer is powerful  
\p
\v 13 \w Is|strong="G5100"\w* \w anyone|strong="G5100"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w* \w suffering|strong="G2553"\w* \w hardship|strong="G2553"\w*? Let \w him|strong="G1722"\w* \w pray|strong="G4336"\w*. \w Is|strong="G5100"\w* \w anyone|strong="G5100"\w* \w cheerful|strong="G2114"\w*? Let \w him|strong="G1722"\w* \w sing|strong="G5567"\w* praise.  
\v 14 \w Is|strong="G3588"\w* \w anyone|strong="G5100"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w* sick? \w Let|strong="G2532"\w* \w him|strong="G3588"\w* \w call|strong="G4341"\w* \w for|strong="G1909"\w* \w the|strong="G1722"\w* \w elders|strong="G4245"\w* \w of|strong="G2532"\w* \w the|strong="G1722"\w* \w congregation|strong="G1577"\w*, \w and|strong="G2532"\w* \w let|strong="G2532"\w* \w them|strong="G3588"\w* \w pray|strong="G4336"\w* \w over|strong="G1909"\w* \w him|strong="G3588"\w*, anointing \w him|strong="G3588"\w* \w with|strong="G1722"\w* \w oil|strong="G1637"\w* \w in|strong="G1722"\w* \w the|strong="G1722"\w* \w name|strong="G3686"\w* \w of|strong="G2532"\w* \w the|strong="G1722"\w* \w Lord|strong="G2962"\w*.  
\v 15 \w And|strong="G2532"\w* \w the|strong="G2532"\w* \w prayer|strong="G2171"\w* \w of|strong="G2532"\w* \w faith|strong="G4102"\w* \w will|strong="G1510"\w* \w deliver|strong="G4982"\w* \w the|strong="G2532"\w* \w one|strong="G3588"\w* \w who|strong="G3588"\w* \w is|strong="G1510"\w* \w sick|strong="G2577"\w*,\f + \fr 5:15 \ft The implication is that the person is really sick, confined to a bed (that is why the elders have to go to him). Note that it is the faith of the elders.\f* \w and|strong="G2532"\w* \w the|strong="G2532"\w* \w Lord|strong="G2962"\w* \w will|strong="G1510"\w* \w raise|strong="G1453"\w* \w him|strong="G3588"\w* \w up|strong="G1453"\w*; \w and|strong="G2532"\w* \w if|strong="G2579"\w* \w he|strong="G2532"\w* \w has|strong="G2962"\w* \w committed|strong="G4160"\w* sin, \w it|strong="G2532"\w* \w will|strong="G1510"\w* \w be|strong="G1510"\w* forgiven \w him|strong="G3588"\w*.\f + \fr 5:15 \ft The clear implication is that some sickness is the result of sin, but not all: “and if”.\f*  
\v 16 \w Confess|strong="G1843"\w* \w your|strong="G2532"\w* transgressions \w to|strong="G2532"\w* \w one|strong="G3588"\w* \w another|strong="G3588"\w* \w and|strong="G2532"\w* \w pray|strong="G2172"\w* \w for|strong="G5228"\w* \w one|strong="G3588"\w* \w another|strong="G3588"\w*, \w so|strong="G3767"\w* \w that|strong="G3588"\w* \w you|strong="G2532"\w* \w may|strong="G2532"\w* \w be|strong="G2532"\w* \w healed|strong="G2390"\w*.\f + \fr 5:16 \ft In my own experience, praying by myself for my own healing does not always work. When I ask others to pray for me, the Lord usually answers. God likes to promote ‘mutuality’ or interdependence.\f* \w The|strong="G2532"\w* \w prayer|strong="G1162"\w* \w of|strong="G2532"\w* \w a|strong="G2532"\w* \w righteous|strong="G1342"\w* \w one|strong="G3588"\w*, \w being|strong="G2532"\w* operative, \w is|strong="G3588"\w* \w very|strong="G2532"\w* powerful.\f + \fr 5:16 \ft Just because we ourselves do not see, or are not allowed to see, an immediate result to our praying, does not mean that God is not answering. ‘The just shall live by faith’, and that includes praying.\f*  
\v 17 \w Elijah|strong="G2243"\w* \w was|strong="G1510"\w* \w a|strong="G2532"\w* \w man|strong="G3361"\w* \w with|strong="G2532"\w* \w a|strong="G2532"\w* \w nature|strong="G3663"\w* \w like|strong="G3663"\w* \w ours|strong="G1473"\w*, \w and|strong="G2532"\w* \w he|strong="G2532"\w* \w prayed|strong="G4336"\w* \w earnestly|strong="G4335"\w* \w for|strong="G1909"\w* \w it|strong="G2532"\w* \w not|strong="G3756"\w* \w to|strong="G2532"\w* \w rain|strong="G1026"\w*; \w and|strong="G2532"\w* \w it|strong="G2532"\w* \w did|strong="G2532"\w* \w not|strong="G3756"\w* \w rain|strong="G1026"\w* \w on|strong="G1909"\w* \w the|strong="G2532"\w* \w land|strong="G1093"\w* \w for|strong="G1909"\w* \w three|strong="G5140"\w* \w years|strong="G1763"\w* \w and|strong="G2532"\w* \w six|strong="G1803"\w* \w months|strong="G3376"\w*.  
\v 18 \w And|strong="G2532"\w* \w he|strong="G2532"\w* \w prayed|strong="G4336"\w* \w again|strong="G3825"\w*, \w and|strong="G2532"\w* \w the|strong="G2532"\w* \w heaven|strong="G3772"\w* \w gave|strong="G1325"\w* \w rain|strong="G5205"\w* \w and|strong="G2532"\w* \w the|strong="G2532"\w* \w earth|strong="G1093"\w* \w produced|strong="G1325"\w* \w its|strong="G1325"\w* \w fruit|strong="G2590"\w*.   
\s1 Help the wanderer  
\p
\v 19 Brothers, \w if|strong="G1437"\w* \w anyone|strong="G5100"\w* \w among|strong="G1722"\w* \w you|strong="G5210"\w* \w should|strong="G5100"\w* wander away \w from|strong="G2532"\w* \w the|strong="G1722"\w* truth, \w and|strong="G2532"\w* \w someone|strong="G5100"\w* \w should|strong="G5100"\w* \w turn|strong="G1994"\w* \w him|strong="G3588"\w* \w back|strong="G1994"\w*,  
\v 20 \w let|strong="G1097"\w* \w him|strong="G3588"\w* \w know|strong="G1097"\w* \w that|strong="G3754"\w* \w the|strong="G2532"\w* \w one|strong="G3588"\w* \w who|strong="G3588"\w* \w turns|strong="G1994"\w* \w a|strong="G2532"\w* sinner \w back|strong="G1994"\w* \w from|strong="G1537"\w* \w the|strong="G2532"\w* \w error|strong="G4106"\w* \w of|strong="G1537"\w* \w his|strong="G2532"\w* \w way|strong="G3598"\w* \w will|strong="G2532"\w* \w deliver|strong="G4982"\w* \w a|strong="G2532"\w* \w soul|strong="G5590"\w* \w from|strong="G1537"\w* \w death|strong="G2288"\w*\f + \fr 5:20 \ft In spite of the demands of our doctrinal packages, I don't see how this can be referring to mere physical death. Apart from the Rapture, all Christians die physically.\f* \w and|strong="G2532"\w* \w will|strong="G2532"\w* remove \w from|strong="G1537"\w* \w sight|strong="G3588"\w* \w a|strong="G2532"\w* \w multitude|strong="G4128"\w* \w of|strong="G1537"\w* sins.\f + \fr 5:20 \ft Most of the letter has been about sin, sinning and sinners, one way or another, so this is a fitting conclusion. As we help each other, it will reduce the level or incidence of sin, and therefore of the consequences thereof.\f*