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Salutation

James, a servant of God and of the Lord Jesus Christ,

To the twelve tribes in the Dispersion:

Greetings.

Faith and Wisdom

² My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, ³because you know that the testing of your faith produces endurance; ⁴and let endurance have its full effect, so that you may be mature and complete, lacking in nothing.

⁵ If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. ⁶But ask in faith, never doubting, for the one who doubts is like a wave of the sea, driven and tossed by the wind; ^{7, 8}for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Lord.

Poverty and Riches

⁹ Let the believer who is lowly boast in being raised up, ¹⁰and the rich in being brought low, because the rich will disappear like a flower in the field. ¹¹For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away.

Trial and Temptation

¹² Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him. ¹³No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one. ¹⁴But one is tempted by one’s own desire, being lured and enticed by it; ¹⁵then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death. ¹⁶Do not be deceived, my beloved.

¹⁷ Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. ¹⁸In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.

Hearing and Doing the Word

¹⁹ You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; ²⁰for your anger does not produce God’s righteousness. ²¹Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.

²² But be doers of the word, and not merely hearers who deceive themselves. ²³For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; ²⁴for they look at themselves and, on going away, immediately forget what they were like. ²⁵But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.

²⁶ If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. ²⁷Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1 To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. ⁹⁸⁹⁸     The salutation is peculiar; but in the same form with the letter sent to Antioch by the Apostles, (of whom James was one,) and the church at Jerusalem, Acts 15:23. It is therefore apostolic, although adopted from a form commonly used by the heathen writers. See Acts 23:26. John in John 2:10 and John 2:11 uses the verb χαίρειν in a similar sense; and it means properly to rejoice. It being an infinitive, the verb λέγω, to say or to bid, is put before it by John, and is evidently understood here. Hence the salutation may thus be rendered, —
   “James, a servant of God and of the Lord Jesus Christ, bids, (or sends, or wishes) joy to the twelve tribes who are in their dispersion.”
   There had been an eastern and a western dispersion, the first at the Assyrian and Babylonian captivity, and the second during the predominancy of the Grecian power, which commenced with Alexander the Great. As this epistle was written in Greek, it was no doubt intended more especially for those of the latter dispersion. But the benefit of the eastern dispersion was soon consulted, as the very first version of the New Testament was made into this language, that is, the Syriac; and this was done at the beginning of the second century.

2 All joy. The first exhortation is, to bear trials with a cheerful mind. And it was especially necessary at that time to comfort the Jews, almost overwhelmed as they were with troubles. For the very name of the nation was so infamous, that they were hated and despised by all people wherever they went; and their condition as Christians rendered them still more miserable, because they held their own nation as their most inveterate enemies. At the same time, this consolation was not so suited to one time, but that it is always useful to believers, whose life is a constant warfare on earth.

But that we may know more fully what he means, we must doubtless take temptations or trials as including all adverse things; and they are so called, because they are the tests of our obedience to God. He bids the faithful, while exercised with these, to rejoice; and that not only when they fall into one temptation, but into many, not only of one kind, but of various kinds. And doubtless, since they serve to mortify our flesh, as the vices of the flesh continually shoot up in us, so they must necessarily be often repeated. Besides, as we labor under diseases, so it is no wonder that different remedies are applied to remove them.

The Lord then afflicts us in various ways, because ambition, avarice, envy, gluttony, intemperance, excessive love of the world, and the innumerable lusts in which we abound, cannot be cured by the same medicine.

When he bids us to count it all joy, it is the same as though he had said, that temptations ought to be so deemed as gain, as to be regarded as occasions of joy. He means, in short, that there is nothing in afflictions which ought to disturb our joy. And thus, he not only commands us to bear adversities calmly, and with an even mind, but shews us that this is a reason why the faithful should rejoice when pressed down by them.

It is, indeed, certain, that all the senses of our nature are so formed, that every trial produces in us grief and sorrow; and no one of us can so far divest himself of his nature as not to grieve and be sorrowful whenever he feels any evil. But this does not prevent the children of God to rise, by the guidance of the Spirit, above the sorrow of the flesh. Hence it is, that in the midst of trouble they cease not to rejoice.

3 Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, “How comes it, that we judge that sweet which to the sense is bitter?” He then shews by the effect that we ought to rejoice in afflictions, because they produce fruit that ought to be highly valued, even patience. If God then provides for our salvation, he affords us an occasion of rejoicing. Peter uses a similar argument at the beginning of his first Epistle, “That the trial of your faith, more precious than gold, may be,” etc. [1Peter 1:7.] We certainly dread diseases, and want, and exile, and prison, and reproach, and death, because we regard them as evils; but when we understand that they are turned through God’s kindness unto helps and aids to our salvation, it is ingratitude to murmur, and not willingly to submit to be thus paternally dealt with.

Paul says, in Romans 5:3, that we are to glory in tribulations; and James says here, that we are to rejoice. “We glory,” says Paul, “in tribulations, knowing that tribulation worketh patience.” What immediately follows seems contrary to the words of James; for he mentions probation in the third place, as the effect of patience, which is here put first as though it were the cause. But the solution is obvious; the word there has an active, but here a passive meaning. Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God’s help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced.

Moreover, the minds of men are not so formed by nature, that affliction of itself produces patience in them. But Paul and Peter regard not so much the nature of men as the providence of God through which it comes, that the faithful learn patience from troubles; for the ungodly are thereby more and more provoked to madness, as the example of Pharaoh proves. ⁹⁹⁹⁹ The word used by James is δοχίμιον, trial, the act of testing, and by Paul δοχιμὴ, the result of testing, experience. James speaks of probation, and Paul of the experience gained thereby.

4 But let patience have her perfect work. As boldness and courage often appear in us and soon fail, he therefore requires perseverance. “Real patience,” he says, “is that which endures to the end.” For work here means the effort not only to overcome in one contest, but to persevere through life. His perfection may also he referred to the sincerity of the soul, that men ought willingly and not feignedly to submit to God; but as the word work is added, I prefer to explain it of constancy. For there are many, as we have said, who shew at first an heroic greatness, and shortly after grow weary and faint. He therefore bids those who would be perfect and entire, ¹⁰⁰¹⁰⁰ “Perfect, τέλειοι,” fully grown, mature; “entire, ὁλόχληζοι,” complete, no part wanting. The first refers to the maturity of grace; and the second to its completeness, no grace being wanting. They were to be like men full grown, and not maimed or mutilated, but having all their members complete. to persevere to the end. But what he means by these two words, he afterwards explains of those who fail not, or become not wearied: for they, who being overcome as to patience, be broken down, must, by degrees, be necessarily weakened, and at length wholly fail.

5 If any of you lack wisdom. As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, “If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort.” Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.

Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.

But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.

When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.

That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.

To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,

“Knock, and it shall be opened.”
(Matthew 7:7; Luke 11:9.)

The word liberally, or freely, denotes promptitude in giving. So Paul, in Romans 12:8, requires simplicity in deacons. And in 2 Corinthians 8 and 2 Corinthians 9, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. ¹⁰¹¹⁰¹ The literal meaning of ἁπλῶς is simply without any mixture; the noun, ἁπλότης, is used in the sense of sincerity, which has no mixture of hypocrisy or fraud, (2 Corinthians 1:12.) and in the sense of liberality, or disposition free from what is sordid or parsimonious, having no mixture of niggardliness, (2 Corinthians 8:2.) This latter is evidently the meaning here, so that “liberally,” according to our version, is the best word.

And upbraideth not. This is added, lest any one should fear to come too often to God. Those who are the most liberal among men, when any one asks often to be helped, mention their formal acts of kindness, and thus excuse themselves for the future. Hence, a mortal man, however open-handed he may be, we are ashamed to weary by asking too often. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation.

⁹⁸ The salutation is peculiar; but in the same form with the letter sent to Antioch by the Apostles, (of whom James was one,) and the church at Jerusalem, Acts 15:23. It is therefore apostolic, although adopted from a form commonly used by the heathen writers. See Acts 23:26. John in John 2:10 and John 2:11 uses the verb χαίρειν in a similar sense; and it means properly to rejoice. It being an infinitive, the verb λέγω, to say or to bid, is put before it by John, and is evidently understood here. Hence the salutation may thus be rendered, — “James, a servant of God and of the Lord Jesus Christ, bids, (or sends, or wishes) joy to the twelve tribes who are in their dispersion.” There had been an eastern and a western dispersion, the first at the Assyrian and Babylonian captivity, and the second during the predominancy of the Grecian power, which commenced with Alexander the Great. As this epistle was written in Greek, it was no doubt intended more especially for those of the latter dispersion. But the benefit of the eastern dispersion was soon consulted, as the very first version of the New Testament was made into this language, that is, the Syriac; and this was done at the beginning of the second century.

⁹⁹ The word used by James is δοχίμιον, trial, the act of testing, and by Paul δοχιμὴ, the result of testing, experience. James speaks of probation, and Paul of the experience gained thereby.

¹⁰⁰ “Perfect, τέλειοι,” fully grown, mature; “entire, ὁλόχληζοι,” complete, no part wanting. The first refers to the maturity of grace; and the second to its completeness, no grace being wanting. They were to be like men full grown, and not maimed or mutilated, but having all their members complete.

¹⁰¹ The literal meaning of ἁπλῶς is simply without any mixture; the noun, ἁπλότης, is used in the sense of sincerity, which has no mixture of hypocrisy or fraud, (2 Corinthians 1:12.) and in the sense of liberality, or disposition free from what is sordid or parsimonious, having no mixture of niggardliness, (2 Corinthians 8:2.) This latter is evidently the meaning here, so that “liberally,” according to our version, is the best word.