James 1

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1James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.

2Consider it pure joy, my brothers, whenever you face trials of many kinds,

3because you know that the testing of your faith develops perseverance.

4Perseverance must finish its work so that you may be mature and complete, not lacking anything.

5If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.

6But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.

7That man should not think he will receive anything from the Lord;

8he is a double-minded man, unstable in all he does.

9The brother in humble circumstances ought to take pride in his high position.

10But the one who is rich should take pride in his low position, because he will pass away like a wild flower.

11For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.

12Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.

13When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone;

14but each one is tempted when, by his own evil desire, he is dragged away and enticed.

15Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

16Don't be deceived, my dear brothers.

17Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.

18He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.

19My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry,

20for man's anger does not bring about the righteous life that God desires.

21Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.

22Do not merely listen to the word, and so deceive yourselves. Do what it says.

23Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror

24and, after looking at himself, goes away and immediately forgets what he looks like.

25But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it–he will be blessed in what he does.

26If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.

27Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

Commentary

THE GENERAL EPISTLE OF JAMES Commentary by A. R. Faussett INTRODUCTIONThis is called by Eusebius ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intended for general circulation, as distinguished from Paul's Epistles, which were addressed to particular churches or individuals. In the oldest manuscripts of the New Testament extant, they stand before the Epistles of Paul. Of them, two only are mentioned by Eusebius as universally acknowledged (Homologoumena), namely, the First Epistle of Peter, and the First Epistle of John. All, however, are found in every existing manuscript of the whole New Testament.It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of James' Epistle by name occurs early in the third century, in Origen [Commentary on John 1:19, 4.306], who was born about 185, and died A.D. 254. Clement of Rome ([First Epistle to the Corinthians, 10]; compare Jas 2:21, 23; [First Epistle to the Corinthians, 11]; compare Jas 2:25; Heb 11:31) quotes it. So also Hermas [Shepherd] quotes Jas 4:7. Irenæus [Against Heresies, 4.16.2] is thought to refer to Jas 2:23. Clement of Alexandria commented on it, according to Cassiodorus. Ephrem the Syrian [Against the Greeks, 3.51] quotes Jas 5:1. An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books (Antilegomena, [Eusebius, Ecclesiastical History, 3.25]), except the Epistle to the Hebrews. None of the Latin fathers before the fourth century quote it; but soon after the Council of Nicea it was admitted as canonical both by the East and West churches, and specified as such in the Councils of Hippo and Carthage (397 A.D.). This is just what we might expect; a writing known only partially at first, when subsequently it obtained a wider circulation, and the proofs were better known of its having been recognized in apostolic churches, having in them men endowed with the discernment of spirits, which qualified them for discriminating between inspired and uninspired writings, was universally accepted. Though doubted for a time, at last the disputed books (James, Second Peter, Second and Third John, Jude, and Revelation) were universally and undoubtingly accepted, so that no argument for the Old Testament Apocrypha can be drawn from their case: as to it the Jewish Church had no doubt; it was known not to be inspired.Luther's objection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken idea that it (Jas 2:14-26) opposes the doctrine of justification by faith, and not by works, taught by Paul. But the two apostles, while looking at justification from distinct standpoints, perfectly harmonize and mutually complement the definitions of one another. Faith precedes love and the works of love; but without them it is dead. Paul regards faith in the justification of the sinner before God; James, in the justification of the believer evidently before men. The error which James meets was the Jewish notion that their possession and knowledge of the law of God would justify them, even though they disobeyed it (compare Jas 1:22 with Ro 2:17-25). Jas 1:3; 4:1, 12 seem plainly to allude to Ro 5:3; 6:13; 7:23; 14:4. Also the tenor of Jas 2:14-26 on "justification," seems to allude to Paul's teaching, so as to correct false Jewish notions of a different kind from those which he combatted, though not unnoticed by him also (Ro 2:17, &c.).Paul (Ga 2:9) arranges the names "James, Cephas, John," in the order in which their Epistles stand. James who wrote this Epistle (according to most ancient writers) is called (Ga 1:19), "the Lord's brother." He was son of Alpheus or Cleopas (Lu 24:13-18) and Mary, sister of the Virgin Mary. Compare Mr 15:40 with Joh 19:25, which seems to identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary, Cleopas' wife's sister. Cleopas is the Hebrew, Alpheus the Greek mode of writing the same name. Many, however, as Hegesippus [Eusebius, Ecclesiastical History, 23.1], distinguish the Lord's brother from the son of Alpheus. But the Gospel according to the Hebrews, quoted by Jerome, represents James, the Lord's brother, as present at the institution of the Eucharist, and therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alpheus. He is not mentioned as one of the Lord's brethren in Ac 1:14; but as one of the "apostles" (Ga 1:19). He is called "the Less" (literally, "the little," Mr 15:40), to distinguish him from James, the son of Zebedee. Alford considers James, the brother of the Lord, the author of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (compare Mt 13:55), and that James the son of Alpheus is distinguished from him by the latter being called "the Less," (that is, junior). His arguments against the Lord's brother, the bishop of Jerusalem, being the apostle, are: (1) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called (Joh 7:3, 5), therefore none of the Lord's brethren could be among the apostles (but it does not follow from Joh 7:3 that no one of them believed). (2) The apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Ac 15:13, 19; Ga 1:19; 2:9, 12.

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Translations8 · 5

AMHEVG የእግዚአብሔርና የጌታ የኢየሱስ ክርስቶስ ባሪያ ያዕቆብ ለተበተኑ ለአሥራ ሁለቱ ወገኖች፤ ሰላም ለእናንተ ይሁን። አማርኛ BCV ካብቲ ናይ እግዚኣብሄርን፥ ናይ ጐይታና ኢየሱስ ክርስቶስን፥ ኣገልጋሊ ዝኾነ ያእቆብ፥ ነቶም ተበቲኖም ዘለዉ ዓሰርተ ኽልተ ነገዳት፥ ሰላም ንኣኻትኩም ይኹን። ትግርኛ GAZBIB Ani Yaaqoob hojjetaa Waaqayyoo, hojjetaa Yesus Kristos gooftichaas ta'ee, warra gosa kudha lamaanuu keessaa biyya diida… Afaan Oromoo BCV GIZ እምያዕቆብ ገብረ እግዚአብሔር ወእግዚእነ ኢየሱስ ክርስቶስ ለዐሠርቱ ወክልኤቱ ሕዝበ ድዮስጶራ ሰላም ለክሙ። giz GAZGAZ Ani Yaaqoob hojjetaa Waaqayyoo, hojjetaa Yesus Kristos gooftichaas ta'ee, warra gosa kudha lamaanuu keessaa biyya diida… Afaan Oromoo BCV aksum ካብቲ ናይ እግዚኣብሄርን፥ ናይ ጐይታና ኢየሱስ ክርስቶስን፥ ኣገልጋሊ ዝኾነ ያእቆብ፥ ነቶም ተበቲኖም ዘለዉ ዓሰርተ ኽልተ ነገዳት፥ ሰላም ንኣኻትኩም ይኹን። ትግርኛ AMHNIV የእግዚአብሔርና የጌታ የኢየሱስ ክርስቶስ አገልጋይ የሆነው ያዕቆብ፤ ለተበተኑ ለዐሥራ ሁለቱ ነገዶች፤ ሰላም ለእናንተ ይሁን። አማርኛ SWAHSUV Yakobo, mtumwa wa Mungu, na wa Bwana Yesu Kristo, kwa kabila kumi na mbili waliotawanyika; salamu. Kiswahili