Overview of James

• A. GREETINGS (1:1)

• B. ENDURANCE UNDER TRIALS REFINES FAITH AND BRINGS HAPPINESS (1:2-18)

  • • Enduring trials makes a Christian sound and complete (1:2-4)

  • • Wisdom is a gift to those asking in faith (1:5-8)

  • • Both rich and poor Christians have reasons to rejoice (1:9-11)

  • • Happiness and the crown of life for those who endure trial (1:12)

  • • God does not try anyone with evil things; each one is tried by his own desire; wrong desires lead to sin and death (1:13-15)

  • • Every good gift is from above (1:16-18)

• C. THE TRUE FORM OF WORSHIP (1:19–2:13)

  • • “Be quick to listen, slow to speak, slow to anger” (1:19-21)

  • • “Become doers of the word and not hearers only” (1:22-25)

  • • Clean and undefiled worship in God’s eyes (1:26, 27)

  • • Favoritism is not compatible with true faith (2:1-9)

  • • “Mercy triumphs over judgment”(2:10-13)

• D. TRUE FAITH PRODUCES FINE WORKS (2:14-26)

  • • Helping fellow believers is an essential work proving a person’s faith (2:14-17)

  • • Even the demons believe that there is one God, but they have no true faith (2:18-20)

  • • Abraham and Rahab perfected their faith by works and were “declared righteous”; Abraham was “called Jehovah’s friend” (2:21-25)

  • • “Faith without works is dead” (2:26)

• E. THE POWER OF THE TONGUE AND THE NEED TO CONTROL IT (3:1-12)

  • • Weighty responsibility of teachers (3:1, 2)

  • • Various illustrations about the importance of taming the tongue (3:3-12)

• F. EARTHLY WISDOM VERSUS “THE WISDOM FROM ABOVE” (3:13-18)

  • • The bad fruits of the wisdom that is “earthly, animalistic, demonic” (3:13-16)

  • • Beautiful characteristics of divine wisdom (3:17, 18)

• G. AVOID CONDUCT AND ATTITUDES THAT DAMAGE ONE’S RELATIONSHIP WITH GOD (4:1–5:6)

  • • Fleshly desires cause wars and fights among Christians (4:1-3)

  • • “Friendship with the world is enmity with God” (4:4-6)

  • • “Oppose the Devil . . . Draw close to God” (4:7-10)

  • • Do not judge one another (4:11, 12)

  • • Warnings against pride and boastful self-confidence (4:13-17)

  • • Warning to rich oppressors (5:1-6)

• H. PATIENT ENDURANCE BRINGS HAPPINESS (5:7-12)

  • • Exercise patience awaiting the Lord’s presence, as a farmer awaits the harvest (5:7, 8)

  • • Imitate the prophets’ patience; Jehovah rewards those who have endured (5:9-11)

  • • Avoid the dangers of swearing oaths (5:12)

• I. HOW TO OVERCOME SPIRITUAL WEAKNESS (5:13-20)

  • • The prayer by elders “will make the sick one well” (5:13-15)

  • • “A righteous man’s supplication has a powerful effect” (5:16-18)

  • • Saving a sinner from death (5:19, 20)

1 James,+ a slave of God and of the Lord Jesus Christ, to the 12 tribes that are scattered about:+

Greetings!

2 Consider it all joy, my brothers, when you meet with various trials,+ 3 knowing as you do that this tested quality of your faith produces endurance.+ 4 But let endurance complete its work, so that you may be complete and sound in all respects, not lacking in anything.+

5 So if any one of you is lacking in wisdom, let him keep asking God,+ for he gives generously to all and without reproaching,+ and it will be given him.+ 6 But let him keep asking in faith,+ not doubting at all,+ for the one who doubts is like a wave of the sea driven by the wind and blown about.+ 7 In fact, that man should not expect to receive anything from Jehovah; 8 he is an indecisive man,+ unsteady in all his ways.

9 But let the lowly brother rejoice over his exaltation,+ 10 and the rich one over his humiliation,+ because like a flower of the field he will pass away. 11 For just as the sun rises with its scorching heat and withers the plant, and its flower falls off and its outward beauty perishes, so too the rich man will fade away in the midst of his pursuits.+

12 Happy is the man who keeps on enduring trial,+ because on becoming approved he will receive the crown of life,+ which Jehovah promised to those who continue loving Him.+ 13 When under trial, let no one say: “I am being tried by God.” For with evil things God cannot be tried, nor does he himself try anyone. 14 But each one is tried by being drawn out and enticed by his own desire.+ 15 Then the desire, when it has become fertile, gives birth to sin; in turn sin, when it has been carried out, brings forth death.+

16 Do not be misled, my beloved brothers. 17 Every good gift and every perfect present is from above,+ coming down from the Father of the celestial lights,+ who does not vary or change like the shifting shadows.*+ 18 It was his will to bring us forth by the word of truth,+ so that we would become a kind of firstfruits of his creatures.+

19 Know this, my beloved brothers: Everyone must be quick to listen, slow to speak,+ slow to anger,+ 20 for man’s anger does not bring about God’s righteousness.+ 21 Therefore, put away all filthiness and every trace of badness,*+ and accept with mildness the implanting of the word that is able to save you.

22 However, become doers of the word+ and not hearers only, deceiving yourselves with false reasoning. 23 For if anyone is a hearer of the word and not a doer,+ this one is like a man looking at his own face* in a mirror. 24 For he looks at himself, and he goes away and immediately forgets what sort of person he is. 25 But the one who peers into the perfect law+ that belongs to freedom+ and continues in it has become, not a forgetful hearer, but a doer of the work; and he will be happy in what he does.+

26 If any man thinks he is a worshipper of God but does not keep a tight rein on his tongue,+ he is deceiving his own heart, and his worship is futile. 27 The form of worship that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans+ and widows+ in their tribulation,+ and to keep oneself without spot from the world.+

2 My brothers, you are not holding to the faith of our glorious Lord Jesus Christ while showing favoritism, are you?+ 2 For if a man with gold rings on his fingers and in splendid clothing comes into your meeting, but a poor man in filthy clothing also enters, 3 do you look with favor on the one wearing the splendid clothing and say, “You take this seat here in a fine place,” and do you say to the poor one, “You keep standing” or, “Take that seat there under my footstool”?+ 4 If so, do you not have class distinctions among yourselves,+ and have you not become judges rendering wicked decisions?+

5 Listen, my beloved brothers. Did not God choose those who are poor from the world’s standpoint+ to be rich in faith+ and heirs of the Kingdom, which he promised to those who love him?+ 6 But you have dishonored the poor. Is it not the rich who oppress you+ and drag you before law courts? 7 Do they not blaspheme the fine name by which you were called? 8 If, now, you carry out the royal law according to the scripture, “You must love your neighbor as yourself,”+ you are doing quite well. 9 But if you continue showing favoritism,+ you are committing sin, and you are convicted by the law as transgressors.+

10 For if anyone obeys all the Law but makes a false step in one point, he has become an offender against all of it.+ 11 For the one who said, “You must not commit adultery,”+ also said, “You must not murder.”+ If, now, you do not commit adultery but you do murder, you have become a transgressor of law. 12 Keep on speaking and behaving in such a way as those do who are going to be judged by the law of a free people.+ 13 For the one who does not practice mercy will have his judgment without mercy.+ Mercy triumphs over judgment.

14 Of what benefit is it, my brothers, if someone says he has faith but he does not have works?+ That faith cannot save him, can it?+ 15 If any brothers or sisters are lacking clothing and enough food for the day, 16 yet one of you says to them, “Go in peace; keep warm and well fed,” but you do not give them what they need for their body, of what benefit is it?+ 17 So, too, faith by itself, without works, is dead.+

18 Nevertheless, someone will say: “You have faith, and I have works. Show me your faith without the works, and I will show you my faith by my works.” 19 You believe that there is one God, do you? You are doing quite well. And yet the demons believe and shudder.+ 20 But do you care to know, O empty man, that faith without works is useless? 21 Was not Abraham our father+ declared righteous by works after he offered up Isaac his son on the altar?+ 22 You see that his faith was active along with his works and his faith was perfected by his works,+ 23 and the scripture was fulfilled that says: “Abraham put faith in Jehovah, and it was counted to him as righteousness,”+ and he came to be called Jehovah’s friend.+

24 You see that a man is to be declared righteous by works and not by faith alone. 25 In the same manner, was not Raʹhab the prostitute also declared righteous by works after she received the messengers hospitably and sent them out by another way?+ 26 Indeed, just as the body without spirit is dead,+ so also faith without works is dead.+

3 Not many of you should become teachers, my brothers, knowing that we will receive heavier judgment.+ 2 For we all stumble many times.+ If anyone does not stumble in word, he is a perfect man, able to bridle also his whole body. 3 If we put bridles in the mouths of horses to make them obey us, we guide also their whole body. 4 Look also at ships: Although they are so big and are driven by strong winds, they are steered by a very small rudder wherever the man at the helm is inclined to go.

5 So, too, the tongue is a small part of the body, and yet it makes great brags. See how small a fire it takes to set a great forest ablaze!+ 6 The tongue is also a fire.+ The tongue represents a world of unrighteousness among our body members, for it defiles all the body+ and sets the whole course of life on fire, and it is set on fire by Ge·henʹna. 7 For every kind of wild animal and bird and reptile* and sea creature is to be tamed and has been tamed by humans. 8 But no human can tame the tongue. It is unruly and injurious, full of deadly poison.+ 9 With it we praise Jehovah, the Father, and yet with it we curse men who have come into existence “in the likeness of God.”+ 10 Out of the same mouth come blessing and cursing.

My brothers, it is not right for things to happen this way.+ 11 A spring does not cause the fresh water and the bitter water to bubble out of the same opening, does it? 12 My brothers, a fig tree cannot produce olives, or a grapevine figs, can it?+ Neither can salt water produce fresh water.

13 Who is wise and understanding among you? Let him by his fine conduct demonstrate works performed with a mildness that comes from wisdom. 14 But if you have bitter jealousy+ and contentiousness+ in your hearts, do not be bragging+ and lying against the truth. 15 This is not the wisdom that comes down from above; it is earthly,+ animalistic, demonic. 16 For wherever there are jealousy and contentiousness, there will also be disorder and every vile thing.+

17 But the wisdom from above is first of all pure,+ then peaceable,+ reasonable,+ ready to obey, full of mercy+ and good fruits,+ impartial,+ not hypocritical.+ 18 Moreover, the fruit of righteousness is sown in peaceful conditions+ for those who are making peace.+

4 What is the source of the wars and fights among you? Do they not originate from your fleshly desires that carry on a conflict within you?+ 2 You desire, and yet you do not have. You go on murdering and coveting, and yet you are not able to obtain. You go on fighting and waging war.+ You do not have because of your not asking. 3 When you do ask, you do not receive because you are asking for a wrong purpose, so that you may spend it on your fleshly desires.+

4 Adulteresses, do you not know that friendship with the world is enmity with God? Whoever, therefore, wants to be a friend of the world is making himself an enemy of God.+ 5 Or do you think that for no reason the scripture says: “The spirit that has taken up residence within us keeps enviously longing”?+ 6 However, the undeserved kindness that He gives is greater. So it says: “God opposes the haughty ones,+ but he gives undeserved kindness to the humble ones.”+

7 Therefore, subject yourselves to God;+ but oppose the Devil,+ and he will flee from you.+ 8 Draw close to God, and he will draw close to you.+ Cleanse your hands, you sinners,+ and purify your hearts,+ you indecisive ones. 9 Give way to misery and mourn and weep.+ Let your laughter be turned into mourning, and your joy into despair. 10 Humble yourselves in the eyes of Jehovah,+ and he will exalt you.+

11 Stop speaking against one another, brothers.+ Whoever speaks against a brother or judges his brother speaks against law and judges law. Now if you judge law, you are not a doer of law but a judge. 12 There is only one who is Lawgiver and Judge,+ the one who is able to save and to destroy.+ But you, who are you to be judging your neighbor?+

13 Come, now, you who say: “Today or tomorrow we will travel to this city and will spend a year there, and we will do business and make some profit,”+ 14 whereas you do not know what your life will be like tomorrow.+ For you are a mist that appears for a little while and then disappears.+ 15 Instead, you should say: “If Jehovah wills,+ we will live and do this or that.” 16 But now you take pride in your arrogant boasting. All such boasting is wicked. 17 Therefore, if someone knows how to do what is right and yet does not do it, it is a sin for him.+

5 Come, now, you rich men, weep and wail over the miseries that are coming upon you.+ 2 Your riches have rotted, and your clothing has become moth-eaten.+ 3 Your gold and silver have rusted away, and their rust will be a witness against you and will consume your flesh. What you have stored up will be like a fire in the last days.+ 4 Look! The wages you have withheld from the workers who harvested your fields keep crying out, and the cries for help of the reapers have reached the ears of Jehovah of armies.+ 5 You have lived in luxury and for self-gratification on the earth. You have fattened your hearts on the day of slaughter.+ 6 You have condemned; you have murdered the righteous one. Is he not opposing you?

7 Be patient then, brothers, until the presence of the Lord.+ Look! The farmer keeps waiting for the precious fruit of the earth, exercising patience over it until the early rain and the late rain arrive.+ 8 You too exercise patience;+ make your hearts firm, because the presence of the Lord has drawn close.+

9 Do not grumble against one another, brothers, so that you do not get judged.+ Look! The Judge is standing before the doors. 10 Brothers, take as a pattern of the suffering of evil+ and the exercising of patience+ the prophets who spoke in the name of Jehovah.+ 11 Look! We consider happy those who have endured.+ You have heard of the endurance of Job+ and have seen the outcome Jehovah gave,+ that Jehovah is very tender in affection and merciful.+

12 Above all, my brothers, stop swearing, either by heaven or by earth or by any other oath. But let your “Yes” mean yes and your “No,” no,+ so that you do not become liable to judgment.

13 Is there anyone suffering hardship among you? Let him carry on prayer.+ Is there anyone in good spirits? Let him sing psalms.+ 14 Is there anyone sick among you? Let him call the elders+ of the congregation to him, and let them pray over him, applying oil to him+ in the name of Jehovah. 15 And the prayer of faith will make the sick one well, and Jehovah will raise him up. Also, if he has committed sins, he will be forgiven.

16 Therefore, openly confess your sins+ to one another and pray for one another, so that you may be healed. A righteous man’s supplication has a powerful effect.+ 17 E·liʹjah was a man with feelings like ours, and yet when he prayed earnestly for it not to rain, it did not rain on the land for three years and six months.+ 18 Then he prayed again, and the heaven gave rain and the land produced fruit.+

19 My brothers, if anyone among you is led astray from the truth and another turns him back, 20 know that whoever turns a sinner back from the error+ of his way will save him+ from death and will cover a multitude of sins.+

Title

The Letter of James: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the books. For example, the authoritative manuscript Codex Vaticanus of the fourth century C.E. displays the title “Letter of James” at the beginning of the letter. In Codex Sinaiticus, from the same century, that same title is found at the end of the letter.

1:1

James: Or “Jacob.” The James who wrote this letter is evidently the half brother of Jesus Christ. (Mt 13:55 and study note; Mr 6:3; Ga 1:19 and study note) During Christ’s ministry on earth, James did not put faith in his older brother, but he became a faithful disciple shortly after Jesus’ death and resurrection. (Joh 7:3-5; Ac 1:14 and study note; 1Co 15:7) James served as a respected overseer in the Christian congregation in Jerusalem. (Ga 2:9; see study notes on Ac 12:17; 15:13.) In the Christian Greek Scriptures, four people were named James (Greek, I·aʹko·bos). This was a common name among Jews, apparently because it was the Greek equivalent of Jacob, the name of the patriarch (spelled I·a·kobʹ in the Septuagint). However, Bible writers used the Greek spelling for James while retaining the Septuagint spelling for Jacob the patriarch and for Jacob the father of Joseph the husband of Mary. (Mt 1:2, 15, 16; Lu 1:33; Joh 4:5) Paul indicates that at least some of Jesus’ brothers were married.​—1Co 9:5.

a slave of God and of the Lord Jesus Christ: In his opening greeting, James modestly avoids mentioning that he is related to the Lord Jesus Christ. Instead, James calls himself “a slave of God and of . . . Jesus Christ,” indicating his submission to them. James’ brother Jude, as well as the apostles Paul and Peter, used similar greetings in their letters. (Jude 1 and study note; Ro 1:1 and study note; 2Pe 1:1) And throughout his letter, James addresses his readers as “brothers,” “my brothers,” or “my beloved brothers,” showing his humility, affection, and empathy for them. (Jas 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19) No doubt, his humble attitude made it easier for the recipients of the letter to accept his advice and strong counsel.

the 12 tribes that are scattered about: The tribes addressed here are not fleshly Israelites but the spirit-anointed “heirs of the Kingdom”​—the spiritual “Israel of God.” (Jas 2:1, 5; Ga 6:15, 16 and study note) James’ use of this expression reflects Jehovah’s viewpoint. This new nation had replaced the 12 tribes of fleshly Israel as His chosen people. (Compare Re 7:4-8; 21:12.) Those belonging to the worldwide congregation of anointed Christians were “scattered about” (lit., “in the dispersion”) in the sense that they lived throughout the Greco-Roman world.​—1Pe 1:1; compare study note on Joh 7:35.

Greetings!: See study note on Ac 15:23.

1:2

Consider it all joy: Although trials are not inherently joyous experiences, James reminds his readers that Christians can choose how to “consider,” or view, such challenges. If they choose to see their trials as opportunities to test and strengthen their faith, the end result is “all joy,” or “nothing but joy.” (See also Mt 5:11, 12; Ro 5:3-5.) That counsel applies to how we view a wide variety of hardships.

when you meet with: This expression may suggest an unexpected and unwelcome encounter, as when a man “fell victim” to robbers. (See Lu 10:30, where the same Greek verb is used.) James thus implies that some trials may arise abruptly and unexpectedly. (Compare Ec 9:11.) In this letter, he discusses a variety of trials, such as those resulting from persecution, the behavior of fellow believers, and a Christian’s own imperfections.​—Jas 1:14; 2:1, 6, 7; 4:1, 2, 11.

various trials: The Greek word here rendered “various” may also mean “diversified” or “many-colored”​—as in the plumage of a colorful bird. At 1Pe 4:10, a form of the same word is applied to the undeserved kindness of God. (See study note on 1Pe 4:10.) While James says that trials may come in a wide variety of “colors,” Peter assures Christians that God’s undeserved kindness is likewise expressed in many “colors.” Thus, God is in a sense able to help his servants endure any trial that they may face, providing just the right expression of undeserved kindness to help them endure.​—Ps 34:19.

1:3

tested quality of your faith: The expression “tested quality” translates a Greek word that refers to testing something to prove whether it is genuine. It was also used regarding the process of refining gold or silver by fire. Only after being refined would such precious metals prove to be truly genuine and pure. This word was used twice in the Greek Septuagint translation to refer to the refining process or to a refining pot. (Ps 12:6 [11:7, LXX]; Pr 27:21) The apostle Peter used it in a similar way regarding faith. (1Pe 1:7) Here James shows that Christians who allow their trials to refine their faith, proving it genuine, can develop another precious quality​—endurance.

1:4

let endurance complete its work: When under trial, Christians might wish that the hardships they face would end quickly. They might even be tempted to violate Jehovah’s principles in order to avoid a trial. James reminds Christians that undergoing such trials can help to build qualities that are precious to God, especially endurance. (See study note on Ro 5:3.) Speaking about “endurance” as used in the Scriptures, one reference work describes it as “the spirit which can bear things, not simply with resignation, but with blazing hope.” The same work adds: “It is the quality which keeps a man on his feet with his face to the wind. It is the virtue which can transmute the hardest trial into glory because beyond the pain it sees the goal.”

let . . . complete its work, so that you may be complete: The Greek word rendered “complete” is used twice in this verse and can convey a broad range of meanings. In the first occurrence, it conveys the idea “let endurance finish its work.” In the second occurrence, it could be translated “so that you may be full-grown [mature; perfect].” (Compare Mt 5:48 and study note; Eph 4:13; Php 3:15.) In the Septuagint, the same word is used to convey the meaning of “faultless” (Ge 6:9) or “blameless” (2Sa 22:26). It can also describe a heart that is “complete” in its devotion to Jehovah.​—1Ki 8:61 and ftn.

sound in all respects: The single Greek term rendered “sound in all respects” may also convey the meaning of “whole” or “blameless.” By combining the terms “complete and sound in all respects,” James expresses confidence that humans​—despite being imperfect​—can meet a lofty standard of faithfulness. James conveys an idea similar to the concept of integrity mentioned in the Hebrew Scriptures, that is, whole, or complete, devotion to Jehovah. (Jos 24:14 and ftn.; Job 27:5; Ps 26:1; 101:2 and ftn.) James thus emphasizes that endurance can help make an imperfect human complete in the sense of remaining faithful to Jehovah and keeping integrity even under trial.​—See also Job 1:1, 8; 2:3.

1:5

if any one of you is lacking in wisdom: James here refers to wisdom from Jehovah, the only wisdom that can help a Christian to remain faithful in times of trial. (Compare Pr 2:1, 2, 5, 6; 21:30.) James’ encouragement to keep asking God echoes Jesus’ counsel to “keep on asking.” (Mt 7:7 and study note, 8; Lu 11:9, 10) By persisting in prayer, Christians would show how strongly they desire to make decisions that Jehovah can bless. Also, by continuing to seek God’s guidance, they would allow holy spirit to help them see how to apply God’s wisdom to their situation.​—Lu 11:13; Joh 14:26.

he gives generously to all and without reproaching: James gives his readers three reasons to be confident when asking Jehovah for wisdom: First, “he gives generously.” God stands ready to provide more than enough wisdom, without reservation. (Pr 2:6; Ro 11:33; compare 1Ki 4:29.) Second, as the impartial God, he responds “to all” who keep on requesting and seeking wisdom from him. (Pr 2:3-5; Mt 7:7; Ac 10:34) Third, God gives “without reproaching” (or, “without finding fault”), that is, kindly, without scolding or embarrassing the one asking. James here describes not only God’s promise to provide wisdom but also His disposition. Jehovah never becomes weary of repeated prayers for wisdom on the part of his worshippers.​—Lu 18:1-8.

1:6

not doubting at all: The Greek verb rendered “doubting” and “doubts” in this verse conveys the idea of being uncertain, divided in one’s mind, indecisive. The same verb is rendered “waver” at Ro 4:20. (See study note.) In the Christian Greek Scriptures, doubt is contrasted with faith in various contexts. Jesus showed that doubt can involve weakness of faith when he told Peter: “You with little faith, why did you give way to doubt?” (Mt 14:31; see study note on Mt 17:20.) James here discusses the danger of doubting whether God will answer a Christian’s sincere prayers for wisdom. Instead of giving in to doubts, a Christian should keep asking in faith, that is, in full confidence that God will respond.​—See study note on Mt 7:7; compare study note on Jude 22.

like a wave of the sea: James likens a person who lacks faith​—a person who has doubts when he prays to God​—to restless and unpredictable waves that surge in every direction as they are “driven by the wind.” Such waves would have been a familiar sight to James, who grew up in Nazareth, not far from both the Sea of Galilee and the Mediterranean Sea. (Regarding James’ use of illustrations, see “Introduction to James.”) A doubter is swayed by every “wind”​—every outside influence, every fear, every pressure of circumstances. (Jas 1:8; compare Eph 4:14.) James exhorts such a person to pray to Jehovah with confidence, assured that He hears his petitions and answers them in His own time and way.​—Jas 1:5; 1Jo 5:14, 15.

1:7

to receive anything from Jehovah: The Scriptures leave no doubt that Jehovah is the Source of true wisdom and that he gives it generously to those who humbly seek it from him. (Ex 31:2, 3; 1Ki 3:7-12; 4:29, 30; Pr 2:6; Mt 7:11; Lu 11:13; Jas 1:5, 6) However, a person who doubts Jehovah’s generosity and his willingness to come to the aid of his servants cannot rightly expect to receive wisdom or guidance from him. The apostle Paul made a similar point by saying: “Whoever approaches God must believe that he is and that he becomes the rewarder of those earnestly seeking him.”​—Heb 11:6 and study note; for the use of the divine name at Jas 1:7, see App. C3 introduction; Jas 1:7.

1:8

an indecisive man: This phrase describes a man given to doubting, an indication that he fails to put his trust in God. The Greek word James uses literally means “two-souled.” It may convey the idea of being double-minded, trying to go in two directions at once. A man like that is torn between devotion to God and the pull of his own selfish heart. (Compare Pr 28:26; Jer 17:9; Mt 6:24.) He might even hesitate to take matters to God in prayer. James adds that such a man is unsteady in all his ways, that is, in all his actions. The Greek term for “unsteady” is used in the Septuagint at Isa 54:11 to render a Hebrew word for “storm-tossed.” By using this term, James may be continuing the maritime illustration he started at Jas 1:6.​—See study notes on Jas 1:6; 4:8.

1:9

let the lowly brother rejoice over his exaltation: Many Christians in the first century were “lowly” in the sense that they were not wealthy; nor did they occupy an important position in society. (1Co 1:26-28) Yet, they could “rejoice” (lit., “boast”) over their “exaltation,” that is, over the fact that they had God’s favor and could rightly look forward to their reward as “heirs of the Kingdom.”​—Jas 2:5.

1:10

and the rich one over his humiliation: In this context, James urges wealthy Christians to remember that material possessions or social status should not be the source of their joy. Such things are fragile and temporary, and those pursuing them are like a flower of the field, passing away after only a brief span of life. (Jas 1:11 and study note) For those who were rich, becoming Christians may have led to humiliation from a worldly standpoint because such a change often involved the loss of wealth and prestige. (Php 3:8; Heb 10:34 and study note) Yet, no matter what sacrifices those Christians had to make, they could rejoice in knowing that they were pleasing God and would enjoy a rich heavenly reward.​—Ro 8:17.

his humiliation: Or “his lowliness”; “his being made lowly (humble).” Greek words related to the word rendered “humiliation” are translated “lowly” in the preceding verse and “humble yourselves” at Jas 4:10. Therefore, James was not using the term “humiliation” to imply that wealthy Christians should feel ashamed of having material assets. Rather, such Christians should rejoice because they had come to view themselves and their possessions correctly. (Mt 13:22; compare Lu 12:21.) In fact, all in the congregation could rejoice in cultivating humility, or lowliness of mind, knowing that Jehovah “gives undeserved kindness to the humble ones.”​—Jas 4:6 and study note; 1Pe 5:5 and study note.

1:11

the rich man will fade away: James may here be alluding to the word picture at Isa 40:6-8. He uses the withering of a plant and its flower to highlight how fragile and temporary life is​—even for the rich. (See also Job 14:1, 2.) Regarding this botanical illustration, one reference work states: “The image of the quickly fading flower would have been a familiar one for Middle Eastern readers who annually saw the early spring flowers wither suddenly under the sun’s merciless heat.” The Greek term here rendered scorching heat was used in the Septuagint to refer to the hot desert wind that came from S and E. (Ho 13:15; compare Lu 12:55.) Just as a plant that appears to be flourishing can quickly and unexpectedly die, a person can lose his life at any time, regardless of how wealthy he may be. Jesus likewise warned that those who pursue riches but ignore God would not enjoy their possessions for long. (Lu 12:16-21) Ultimately, they would lose out on the prospect of gaining “the real life.”​—1Ti 6:17-19; compare Ec 5:10.

1:12

Happy: The Christian Greek Scriptures contain several statements on what makes a person happy. (See study notes on Mt 5:3; Ro 4:7.) Here James shows that if a Christian “keeps on enduring trial,” he can be happy because he will gain God’s approval and receive “the crown of life.”​—See also study note on Jas 5:11; compare Ro 5:3-5.

the man who keeps on enduring trial: Jehovah does not shield his servants from all trials that are common to human life. Rather, God allows his people to face such trials for several important reasons. For example, God lets them demonstrate their faith and their love for him despite trials. When suffering for righteousness’ sake, they have an opportunity to answer Satan’s challenge that humans serve God for selfish reasons only and not out of love for Him. (Job 1:9-11; Pr 27:11) Jehovah is keenly interested in their well-being throughout such trials and is delighted to see them benefit from the training and refinement that may result from such hardships. (See study notes on Heb 12:5, 7; compare Ps 105:17-22.) Jehovah never abandons his servants in times of trial; rather, he draws closer to them. (Ps 145:18, 19; 1Co 10:13; Heb 13:5) For such reasons, Christians who faithfully endure trials can rightly be called “happy.”​—Compare study notes on Jas 1:2.

the crown of life: In verses 3 and 4, James identified the present benefits of endurance when Christians “meet with” various trials. (Jas 1:2) Then here in verse 12, he points out the final outcome​—the reward of everlasting life​—for the Christian who “keeps on” enduring trials faithfully. (2Ti 4:8; 1Pe 5:4; Re 2:10; see Media Gallery, “A Crown That Can Perish.”) While this letter was primarily addressed to Christians with a heavenly hope, James here states a general principle that would apply to all of God’s servants.

which Jehovah promised: The Bible contains many promises that Jehovah God has made to his servants. (Some examples are Ge 18:19; Jos 23:14; Ac 2:39; 13:32; 26:6; Ro 4:16, 20, 21; Eph 6:2; Tit 1:2; Heb 6:13; Jas 2:5.) It is worth noting, though, that in ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans. (See study note on Heb 4:1.) Thus Jehovah stands out as different from how pagan gods were described​—he has obligated himself to reward his faithful servants. The record of his dealings shows that his servants can, in turn, fully trust that he will faithfully fulfill all his promises.​—Heb 6:17, 18; 10:23; 11:6, 13; for the use of the divine name here, see App. C3 introduction; Jas 1:12.

those who continue loving Him: In this context, the original-language expression conveys the idea of continuous, or enduring, love for Jehovah. When God’s servants face trials or temptations, such love would help them to see how to act so as to please him; it thus motivates them to remain steadfast.​—Jas 5:11; 1Jo 5:3.

1:13

When under trial: Six times in verses 12-14, James uses forms of the same Greek root word (pei·raʹzo) or words related to it, and they are rendered “trial,” “under trial,” “being tried,” “cannot be tried,” “try,” and “is tried.” This root word is broad in meaning and may convey the idea of any trial or test, including those that God may allow to come upon his servants. (Jas 1:12 and study note; see also study note on Heb 2:18.) However, the same word may also refer to a temptation, that is, a trial that may lead a servant of God to behave improperly. That is how the term is used in verses 13 and 14.

let no one say: “I am being tried by God”: James here refers to being tempted to do what is bad. He does not want Christians who are undergoing such trials or temptations to think that Jehovah would ever entice a Christian to sin. (Job 34:10, 12; Jas 1:14 and study note) It would be a mistake to blame God for the temptation.​—Pr 19:3.

For with evil things God cannot be tried: This phrase could also be rendered: “For with evil things God cannot be tempted.” Therefore, one idea expressed here is that Jehovah cannot be tried, tested, or tempted to act wickedly; nothing will ever make him feel inclined to do something evil. (De 32:4; Hab 1:13) James’ wording also shows that God’s purpose never changed as a result of the evil that Satan caused by rebelling. (Jas 1:17) James’ statement harmonizes with other Scriptural assurances about the unchangeableness of Jehovah’s personality​—he always acts in a good, holy, and righteous way. (1Sa 2:2; Ps 145:17; Mr 10:18 and study note) According to one scholar, the overall meaning of James’ statement is: “God has nothing to do with evil.”

nor does he himself try anyone: That is, God does not try anyone with evil things or tempt anyone to do wrong. (Mt 6:13 and study note) Jehovah is the supreme example of such qualities as goodness, holiness, and righteousness, so it is unthinkable that he would commit evil deeds to tempt or try his servants. (Job 34:10, 12) It is impossible for Jehovah to sin or to entice others to sin. Rather, it is Satan who is called “the Tempter.” (1Th 3:5 and study note) As “the wicked one” and “the ruler of this world,” he is the ultimate source of all evil.​—1Jo 5:19; Joh 12:31 and study note.

1:14

is tried: Or “is tempted.”​—See study notes on Jas 1:13.

being drawn out and enticed: This phrase contains two Greek verbs that were derived from the practices of hunting and fishing. The first verb, here rendered “drawn out,” may suggest the way a fish is lured from the safety of its underwater refuge or the way an animal is lured into a trap or snare. (Ec 9:12) The second verb, “enticed,” could literally be rendered, “lured (caught) as by bait.” It may have brought to mind the way a fish or an animal is attracted to a tempting piece of bait, only to be caught by a hidden hook or trapped in a snare. In both cases, it is the creature’s own desire that is the driving force.

by his own desire: The Greek word rendered “desire” can refer both to proper desires (Lu 22:15; 1Th 2:17) and to improper ones (Ro 13:14; Ga 5:16, 24). However, in this context, the word refers to a yearning for what is forbidden or to an excessive craving. James thus warns that Christians who fail to control such desires are sure to be caught sooner or later.​—Compare Ge 3:1-6.

1:15

the desire . . . gives birth to sin: Here James, like earlier Bible writers, uses the process of conception and childbirth as a metaphor. (Ps 7:14; Isa 59:4) In saying that the desire has become fertile, he uses a Greek word that literally means “has conceived.” Just as conception naturally leads to birth, so nurturing a wrong desire leads to sin. The next step in the progression is when sin has been carried out, or completed. In harmony with the metaphor James uses, the Greek expression for “when it has been carried out” might also be rendered “when it is full-grown.” The overall idea of his metaphor may be as follows: The desire gives birth to sin. Then sin figuratively grows up and brings forth, or gives birth to, its own “offspring,” death. James thus vividly makes the point that a Christian must stop this process at the outset by refusing to dwell on or indulge in wrong desires.​—Compare Mt 5:27-30.

1:16

Do not be misled: After discussing the true source and the consequences of sin, James sounds a warning, using a strong expression also found in Paul’s writings. (1Co 6:9; 15:33; Ga 6:7) He cautions fellow Christians never to conclude that God is the author of their trials or that He is somehow to blame for any sins they commit. (Jas 1:13-15) On the contrary, James reminds them that God is the Source of “every good gift and every perfect present.” (Jas 1:17) James’ warning, although sobering, is motivated by love for his fellow believers. His use of the expression my beloved brothers reveals that he has great affection for them.​—See study note on Jas 1:1.

1:17

Every good gift and every perfect present: The Greek word for “gift” that James here uses can also refer to the act of giving. In fact, some translations render the first part of the verse “Every good [or “generous”] act of giving.” The synonymous Greek word translated “present” is the same one that Paul uses at Ro 5:16 in referring to God’s “free gift.” Jehovah’s abundant goodness and generosity motivate him to give freely and bountifully to others. (Ps 145:16; Mt 5:45; Ac 17:25) His gifts are always good and promote the welfare and happiness of the recipients. (Ac 14:17; 1Ti 6:17) In addition, his presents are “perfect,” that is, they lack nothing; each gift is fully suited to provide what is needed in each situation.​—2Co 9:8; Php 4:19; 2Ti 3:17.

the Father of the celestial lights: Jehovah is the Father, or Creator, of the sun, moon, and stars, which appear in the sky and shed or reflect light for those who live on earth. (Ge 1:3, 4, 14-18; Ps 136:7-9; Jer 31:35) These celestial, or heavenly, lights are an essential part of creation, and observing them fills humans with awe. (Ps 8:3, 4) Jehovah is also the Source of spiritual enlightenment. His thoughts, found in the inspired Scriptures, enlighten those who choose to be guided by them. (Ps 43:3; 119:105; Pr 6:23; Isa 51:4; 1Jo 1:5 and study note) Thus, light​—physical and spiritual​—is among the good and perfect presents that come from Jehovah.​—Ps 36:9; compare 2Co 4:6 and study notes.

who does not vary or change like the shifting shadows: Here James contrasts the steadfastness of God, the Creator, with the changeableness of creation. He notes that shadows keep changing, shifting throughout the day. They do so because the sun’s position in the sky keeps changing. Jehovah is sometimes likened to a sun because he is the Source of light. (1Jo 1:5; compare Ps 84:11.) Unlike the shifting shadows caused by sunlight, though, God is constant. He rightly says: “I am Jehovah; I do not change.” (Mal 3:6) The Scriptures show that God is good, faithful, righteous, and loving, and he has many other beautiful qualities. (Mt 19:17; 1Jo 1:9; 4:8) Because Jehovah is constant, he shows these qualities continuously, in all circumstances. Therefore, Christians can be certain that he is never the source of any evil things that may befall them. (Jas 1:13) Instead, he is always the Source of “every good gift and every perfect present . . . from above.” The Creator’s steadfastness is referred to numerous times in the Scriptures.​—Nu 23:19; De 32:4; Isa 43:10-13; 46:4; Tit 1:1, 2; Heb 6:17, 18.

1:18

It was his will to bring us forth by the word of truth: The phrase “to bring us forth” could also be rendered “to give birth to us.” (Compare study note on Jas 1:15.) James here seems to refer to a spiritual birth. When Jehovah anoints humans with his holy spirit, they are born in a special sense, for they now enjoy the hope of spirit life in heaven. (Compare Joh 3:3-6 and study notes on verses 3 and 5.) By using the same Greek word for “bring forth” as in verse 15, James makes the following contrast: “Sin . . . brings forth death,” but God by means of his spirit and “word of truth” brings a new life to the anointed. In this context, “the word of truth” refers to the good news of salvation, the entire body of teachings, that anointed Christians have heard and accepted in faith.​—Joh 17:17; Eph 1:13, 14; 1Pe 1:23-25.

a kind of firstfruits of his creatures: James’ readers were familiar with the term “firstfruits,” referring to the first ripe fruits offered to Jehovah at the sanctuary. (Le 23:4-12, 15-20; see Glossary, “Firstfruits.”) The firstfruits of the earliest grain crop, that of barley, were offered on Nisan 16. Correspondingly, Jesus Christ was resurrected to immortal life on that day, becoming the first and primary of the firstfruits to God from among mankind. (For more information about Jesus as the firstfruits, see study note on 1Co 15:20.) His spiritual brothers are, not the primary, but “a kind of” firstfruits, corresponding to the firstfruits of the wheat harvest that were offered later, on the day of Pentecost, Sivan 6. (See App. B15.) They were the first ones to be taken from sinful mankind to become God’s adopted sons, and they would eventually go to heaven to rule with Christ in his Kingdom. (Ro 8:15-17; 1Co 15:23; 1Pe 2:9; Re 14:4; 20:6) Of course, in agriculture, the “firstfruits” constitute only the beginning of the harvest. That expression suggests that a greater ingathering of humans would follow, that is, the ingathering of those who have the hope of living forever on earth and becoming “children of God.”​—Ro 8:19-21; see also Mt 5:5.

1:19

Everyone must be quick to listen, slow to speak: James here reflects principles from the Hebrew Scriptures about the need to listen carefully and to be cautious when speaking. Failure to listen often leads a person to speak rashly, which may damage his relationships with others and with God. (Le 5:4; Pr 10:19; 15:28; 17:27; 18:13; Heb 2:1; Jas 1:26; 3:1-12) In the following verses (Jas 1:21, 23), James urges his fellow believers to listen carefully to and apply God’s word, or message, in day-to-day life. Since Jehovah is the Source of instruction, God’s people need to read his Word with reverence, eager to understand it correctly. (Job 36:22; Ps 119:102) The Greek word rendered “listen” can carry the sense of obeying, a point that James goes on to develop in verses 22-25. A person who is “slow to speak” would not be quick to argue against divine instruction, even if he did not immediately understand or appreciate it.​—1Ti 1:7.

slow to anger: James here echoes a number of Scriptural warnings about the dangers of unbridled anger in imperfect humans. (Ps 37:8; Pr 15:18) Jehovah himself is “slow to anger.” (Ex 34:6; Ps 103:8) And when he does express anger, he does so in a perfect, just way; he is never hasty or harsh. (Compare Jer 30:11.) In contrast, when humans are driven by anger, they are likely to commit impulsive acts. Such deeds often do more harm than good. (Pr 14:29; 25:28) As James goes on to warn in verse 20, “man’s anger does not bring about God’s righteousness.” (Compare study note on Ro 12:19.) The Hebrew Scriptures contain vivid examples of men who were driven by anger to commit terrible sins​—or who came dangerously close to doing so.​—Ge 34:25, 26; 49:5-7; 1Sa 25:12, 13, 32-34.

1:21

put away all filthiness: The Greek word rendered “filthiness,” according to one reference work, “may literally denote something dirty, or soiled, for example filthy clothes.” (Compare Jas 2:2, where a related word is used in the phrase “a poor man in filthy clothing.”) Figuratively, the word can refer to corruption, moral uncleanness, or vulgar speech. James exhorts Christians to “put away all filthiness,” that is, everything that is disgusting and offensive from God’s viewpoint.​—2Co 7:1; 1Pe 1:14-16; 1Jo 1:9.

the implanting of the word: James now introduces another agricultural metaphor​—that of planting a seed in a field. He likens Jehovah’s word to a seed planted in a person’s heart. In order for the seed to take root in him, he must “put away” what is bad. Only then can the truth of God’s Word become part of him, stabilizing his faith in God and helping him to avoid deviating from Jehovah’s righteous ways. (Col 2:6, 7 and study notes) The expression “the implanting of the word” can refer to the way in which a person first hears God’s word; however, this process is ongoing as the person continues to take in more of God’s truths. He needs to accept the word with mildness because a mild, humble, and yielding attitude makes him teachable. (Ac 17:11, 12; 1Th 2:13) When he responds to “the implanting of the word,” God’s message “is able to save” his life, as James says.

you: Or “your souls.”​—See Glossary, “Soul.”

1:22

become doers of the word: James urges Christians not only to hear “the word of truth” but also to apply it consistently in their life. (Jas 1:18) The tense of the Greek verb here rendered “become” highlights continuous action. As one reference work states, it means “not simply ‘be,’ but ‘show yourselves more and more.’” Another reference work explains: “James considers the practice of faith to be ongoing, something to be worked for and worked on, rather than something achieved and accomplished.” James’ words harmonize fully with what Jesus stated in his Sermon on the Mount at Mt 7:21-27.​—See also Lu 11:28.

deceiving yourselves with false reasoning: James warns Christians not to assume that merely hearing “the word of truth” is sufficient; to do so would be to deceive oneself. (Jas 1:18) According to one lexicon, the Greek word James here uses means to “delude by false reasoning.” (See also Col 2:4, where the same Greek word is rendered “delude.”) A Christian might rationalize that just professing one’s faith is enough, but that too would be false, incorrect reasoning. (Compare Jas 2:18, 20, 26.) Those who deceive themselves in that way would miss out on the blessings that come from practicing the form of worship that Jehovah approves.​—Isa 48:17, 18.

1:24

looks at: This translates a Greek verb that means, not to take a quick glance, but “to consider attentively, fix one’s eyes or mind upon,” as one lexicon puts it. (Compare Heb 3:1, where the same verb is rendered “consider”; see study note.) In James’ illustration, the man has carefully examined himself and does see his problem. However, as James goes on to explain, the man fails to act on what he sees.

1:25

the one who peers into the perfect law: When used in its literal sense, the Greek verb here rendered “peers into” can refer to stooping forward, often in order to get a clearer view. (Joh 20:11; compare study note on 1Pe 1:12.) As used here, it means to make a thoughtful effort to find out something. “The perfect law” is a reference to “the law of the Christ.” (Ga 6:2 and study note) The person in James’ illustration does more than peer into that law; he continues in it. That Greek word suggests that he perseveres, making it a habit to ponder the perfect law and to be guided by it. Because such a Christian stays with God’s Word, God’s Word stays in him. He lives by what he learns there.

the perfect law that belongs to freedom: This law is superior to the Mosaic Law, which showed that imperfect humans could never on their own free themselves from enslavement to sin. (See study note on Ga 5:1.) However, “the perfect law,” that is, “the law of the Christ,” brought freedom from the written commands of the Mosaic Law. (See study notes on Ga 6:2; Col 2:14.) It made real forgiveness possible. That law belongs to freedom. It encompasses everything that Jehovah requires of us, and it offers to those who adhere to it the prospect of complete freedom from sin and from the death that results from sin.​—See also study note on 2Co 3:17.

1:26

is a worshipper of God: Or “is religious.” This term is related to the expression “form of worship” found in verse 27.

does not keep a tight rein on his tongue: Or “does not bridle his tongue.” Here James uses another vivid word picture. (Jas 1:6 and study note) He compares controlling a person’s tongue to using a bridle to control a horse. The rider controls the horse by using the bridle, that is, headgear consisting of a bit and reins. (Jas 3:2, 3; see Media Gallery, “Roman-Era ‘Bridles in the Mouths of Horses.’”) Likewise, “a worshipper of God” needs to keep his own tongue, or speech, under control. Unrestrained speech​—such as slander, lying, or verbal abuse​—can damage his relationship with Jehovah, even making his worship futile, or useless, unacceptable to God.​—Le 19:16; Eph 4:25; Jas 3:8-10.

1:27

The form of worship: Or “The religion.” The Greek word (thre·skeiʹa) used here (and in verse 26, where it is rendered “worship”) could refer to a “form of worship” whether true or false. (Ac 26:5; Col 2:18 and study note) This word was often used by writers in ancient times to describe acts of worship. In this verse, James goes on to explain what form of religion is true and acceptable to God.

to look after orphans and widows: James here emphasizes an important feature of true worship, providing a specific example of what it means to be “a doer” of God’s word. (Jas 1:22-25) The Greek word for “look after” can also be rendered “turn one’s attention to” or “visit.” (Lu 1:68; Ac 15:14, 36) It can convey the idea of making regular visits to care for someone’s ongoing needs. (Mt 25:36, 43) In the Septuagint, this verb is often used to show how Jehovah lovingly cares for his servants. (Ru 1:6; Ps 8:4 [8:5, LXX]; Eze 34:11) So Christians were to give continuous support to those among them who were in need, such as “orphans and widows.” Jehovah had long required that his people support such ones as part of true worship.​—Ex 22:22; Ps 68:5; Isa 1:10-17; Jer 7:6; compare 1Ti 5:3 and study note.

orphans: In this context, the Greek word or·pha·nosʹ refers to a child who is without at least one parent, especially the father. Back then, the father was generally the breadwinner and was responsible for the care and instruction of his children. (Eph 6:4) At times, the Greek word was used in an extended sense to refer to people in general who had suffered bereavement.​—Compare study notes on Joh 14:18; 1Th 2:17.

in their tribulation: Because of illness, a shorter lifespan, and other factors, it was common in the first century C.E. for women and children to suffer the loss of the family head. Since the man provided the primary economic support for the family, life could become truly difficult for such a household.​—See study note on 2Co 1:4.

to keep oneself without spot from the world: James here highlights another important part of true worship. He says that Christians are to remain separate from the world, that is, unrighteous human society that is alienated from God. (See Glossary, “World.”) Jesus said that his disciples should be no part of that world. (Joh 15:19 and study note) He set the example by refusing to get involved with the world’s political and social affairs or to adopt its godless conduct and attitudes. (Mt 4:8-10; Joh 6:15; 16:33 and study note) James reminds his readers that even though they lived in the world, they were to be like Jesus​—no part of it. They must not allow the world’s ways to rub off on them, thereby spotting or staining them with its godless thinking and behavior.​—Jas 4:4 and study note; 1Pe 4:3, 4; 1Jo 2:15.

2:1

My brothers, you are not holding . . . , are you?: Or “My brothers, stop holding to the faith of our glorious Lord Jesus Christ with acts of favoritism.”

showing favoritism: James expresses concern that some of his readers are showing special favor to the wealthy or prominent. (Jas 2:2-9) Acts of favoritism are incompatible with “holding to the faith of our glorious Lord Jesus Christ.” Followers of Christ have always been “under obligation to go on walking just as that one walked.” (1Jo 2:6) Jesus taught his disciples to treat others impartially regardless of their station in life, and he himself showed no favoritism (Lu 14:12, 13); even his opposers acknowledged this (Mt 22:15, 16). He always acted in harmony with the ways of his Father, who is impartial. (Job 34:19; Joh 12:44, 45; 14:9; Ro 2:11 and study note) God provided the ransom for rich and poor alike. (2Co 5:14, 15) And he never favors people on the basis of their wealth, race, or social status.​—Le 19:15; De 1:17; Ac 10:34, 35.

2:2

with gold rings on his fingers: Lit., “golden-ringed.” The Greek word used here could describe a person who adorns himself with one or more gold rings. There is evidence that rich people in the first century C.E. wore many rings as a sign of their wealth and social status. For example, Roman philosopher Seneca (c. 4 B.C.E.–65 C.E.) said of his contemporaries: “We adorn our fingers with rings; a jewel is arranged on every joint.”

meeting: Here James uses the Greek word sy·na·go·geʹ, which originally referred to an assembly of people (lit., “a bringing together; an assembly”). In most of its occurrences in the Christian Greek Scriptures, this word refers to the places where the Jews met for worship and is rendered “synagogue.” (Mr 1:21; Ac 13:14; see Glossary, “Synagogue.”) In this context, however, it refers to a Christian meeting, a public gathering for worship. A related term (e·pi·sy·na·go·geʹ) is rendered “meeting together” at Heb 10:25, also with reference to Christian meetings.​—See study note.

a poor man in filthy clothing: The men James describes in this hypothetical example are both unbelievers who attend a Christian meeting. (Compare 1Co 14:23, 24.) Despite the “filthy clothing” of this unbeliever, Christ’s example should have moved those present to welcome him impartially, no matter how shabby his appearance.​—Mr 10:46-49; Lu 5:12, 13.

2:3

“Take that seat there under my footstool”: James here portrays a member of the congregation who is sitting in a comfortable seat with a footstool​—a low stool designed to serve as a rest or support for the feet. When a wealthy visitor enters, the Christian graciously offers to give up his comfortable seat and footstool. But he contemptuously tells a poor visitor to keep standing or to sit on the floor next to the footstool, at the feet of the one sitting in the comfortable chair.​—Compare Mt 23:6 and study note.

2:4

judges rendering wicked decisions: Christ himself humbly refused to judge in matters over which he had not been appointed. (Lu 12:13, 14 and study note) Yet, some Christians were acting as self-appointed judges, and they were rendering “wicked decisions”​—judging the value of others based on wealth or superficial traits. As one translation says here, they were “acting like a crooked judge.” By rendering such decisions, they were promoting “class distinctions” that, in turn, would cause divisions in Jehovah’s congregation. (Ga 3:28) Judgments of that kind were truly wicked.​—Mt 23:8; Joh 17:20, 21.

2:5

my beloved brothers: See study notes on Jas 1:1, 16.

Did not God choose those who are poor . . . ?: James does not imply that God excludes rich people from coming into a close relationship with him. (Le 19:15; compare Ac 16:14 and study note; 1Ti 6:17 and study note.) Rather, his statement reflects the reality that people who are materially poor seem to be more inclined to accept the message of the good news. (Mt 19:23, 24; 1Co 1:26-29) Poor people often suffer from the injustices of this world and thus are usually more “conscious of their spiritual need.” (Mt 5:3 and study note; Lu 6:20 and study note) In contrast, many of the rich rejected the teachings of Jesus, choosing instead to trust in material wealth.​—Mr 10:20-23; Lu 6:24, 25.

to be rich in faith and heirs of the Kingdom: Materially poor people who accepted the good news became “rich in faith.” Real faith is a precious gift that is a product of God’s holy spirit, and it “is not a possession of all people.” (2Th 3:2 and study note; Ga 5:22) The expression “rich in faith” implies having great, or abundant, faith. Spirit-anointed Christians who exercised such faith would be “heirs of the Kingdom,” that is, they would rule together with Christ in “his heavenly Kingdom.” (2Ti 4:18) Jehovah held out this priceless opportunity to all, regardless of their financial status.

which he promised to those who love him: Compare study note on Jas 1:12.

2:7

the fine name: Jesus Christ’s name was linked to his disciples in that they “were by divine providence called Christians.” (Ac 11:26) Jesus was sent by Jehovah, so Christians were by extension also associated with Jehovah’s name. Furthermore, the phrase by which you were called reflects a common Hebrew idiom. Commenting on this expression as used in the Hebrew Scriptures, one reference work states: “When God calls a name over someone, it means that this person becomes God’s possession and has a special relationship to him.” (De 28:10; Jer 14:9; Am 9:12; compare Ac 15:17 and study note.) Christians were in a special relationship with both Jesus and Jehovah. Yet, those first-century disciples were often persecuted by the rich class, who sought to harm their reputation, thus blaspheming “the fine name by which [they] were called.”​—Ac 5:17, 18; 26:9-11; compare 1Pe 4:14, 16.

2:8

the royal law: Or “the kingly law.” According to Jesus, the second greatest commandment of God’s Law to Israel was “you must love your neighbor as yourself.” (Mt 22:39 and study note; Le 19:18) The disciple James calls this command “the royal law.” This term, which is used only here in the Scriptures, is appropriate for several reasons. The law of love may be called royal because it originates from the great King, Jehovah. (1Th 4:9 and study note) In addition, it could be viewed as “royal,” or kingly, because of its prominence among other laws governing human relationships. It is a king among laws, as it were. (Ro 13:8-10; Ga 5:14) Jesus stated that this law is one of the commandments on which all the Law and the Prophets hang. (Mt 22:40 and study note) In this context, James shows that all who favored the rich over the poor were violating this “royal law.”

you are doing quite well: Christians who truly carried out “the royal law” were worthy of this commendation. It was good and right for them to show love and kindness. However, some needed to improve in showing neighborly love to the rich and the poor alike. Those favoring the rich revealed that their motives were selfish. In the context of this verse, James warns that Christians should not show partiality and favoritism in the congregation while claiming to show love. (Jas 2:1-6, 9) One reference work thus notes that such “selective love of neighbor is not love at all.” So James’ commendation here actually serves as counsel to those showing partiality. (Compare Jas 2:19.) He is saying, in effect, ‘It is fine to say that you are carrying out the royal law, but you can only do so in reality if your love is without favoritism and class distinctions.’

2:9

you are convicted by the law as transgressors: James is here continuing his discussion of “the royal law.” (Jas 2:8 and study note; Mt 22:39) The law about neighborly love was first recorded at Le 19:18, and in that same context, Jehovah also prohibited the showing of favoritism. (Le 19:15; see also De 1:17; 16:19.) Christ reaffirmed those laws for his followers, commanding them to love one another and to be impartial. (Mt 22:39; Joh 7:24; 13:34, 35) Here James reminds Christians that since ancient times, Jehovah has always required that his servants be impartial. So those who favored the rich over the poor, for example, were “convicted,” or reproved, for violating one of Jehovah’s long-standing requirements.​—See study note on Jas 2:4; compare Ro 13:8; 1Co 13:1-3; 1Jo 4:8.

2:10

For if anyone obeys all the Law: James uses the Law of Moses as an example to teach Christians an important truth about “the law of the Christ.” (Ga 6:2) The phrase “all the Law” reminded readers that the Mosaic Law was not merely a collection of over 600 laws from which God’s people could pick and choose those they wanted to obey. Rather, the individual laws comprised one body of Law that governed all aspects of life. Jesus denounced the scribes and Pharisees for picking which laws to obey scrupulously while disregarding “the weightier matters of the Law.” (Mt 23:23 and study note) Clearly, Christians who showed favoritism and created class distinctions in the congregation were violating the spirit of “the royal law” that James has been discussing.​—Jas 2:8.

2:11

you have become a transgressor of law: In this verse, James uses a vivid example to illustrate his point that the Mosaic Law was all one, a single body of sacred law. Surely none of James’ readers would argue that a man who committed murder could excuse himself by saying that he had never committed adultery. In fact, by breaking one of the Law’s commands, he made himself “an offender against all of it.” (Jas 2:10; compare Ga 3:10, 12.) Similarly, a Christian who showed partiality was a transgressor against “the royal law,” a basic feature of “the law of the Christ.”​—Jas 2:8; Ga 6:2; Ac 10:34; Ro 2:11.

2:12

the law of a free people: Or “the law that gives freedom.” Lit., “law of freedom.” Here James refers to “the law of the Christ,” “the perfect law that belongs to freedom.” (See study notes on Ga 6:2; Jas 1:25.) It is this law, not the Mosaic Law, that God uses as the basis for judging Christians. In order to be judged favorably, they need to imitate Jesus’ example in the way they speak and act, obeying his teachings. That gives them the prospect of complete freedom from sin and death, something the Mosaic Law could never provide.​—Ps 130:3, 4; Joh 8:32, 36; Ro 8:2-4; Ga 5:22, 23.

2:13

Mercy triumphs over judgment: The context shows that James here speaks of the mercy that Christians are to show toward others. (Jas 1:27; 2:1-9, 14-17) Jehovah commanded his people to show mercy not only by forgiving others but also by helping those in need. (Pr 21:13; Zec 7:9; Mt 5:7 and study note; 12:7; 18:21, 22; compare Lu 10:36, 37.) When rendering an account to God, sinful humans who have been merciful can be confident that he, in turn, will show mercy to them. (Mt 6:12 and study note, 14, 15; 7:2) Thus the merciful conduct of Christians triumphs, or wins out, over any adverse judgment that might have been brought on them.​—See study note on Jas 3:17.

2:14

That faith cannot save him, can it?: James knows, of course, that Christians are “saved through faith”​—that they cannot please God without it. (Eph 2:8; Heb 11:6 and study note) Here, though, James stresses that genuine faith is always accompanied by works, examples of which are found in the next two verses. Without such works, James says, a Christian’s faith would be “dead,” or “useless.” (Jas 2:15-17, 20) Some have claimed that James’ words contradict what Paul said about Christians being “declared righteous by faith” rather than “works of law.” (Ro 3:28; Ga 2:16) Actually, James’ teaching on faith harmonizes with that of Paul, who likewise taught that genuine faith shows itself in actions. (Eph 2:10; Heb 11:1, 4, 7-9, 17, 24-28, 31) Paul stressed that Christians must exercise faith in Jesus Christ and obey “the law of the Christ”; this is essential for salvation. (Ga 6:2; 2Ti 3:15) However, Paul also warned against those who insisted that Christians must still have the kind of “works” that were now worthless​—those performed in obedience to the outdated Mosaic Law code. (Ro 3:20) So James’ forceful explanation here​—that genuine faith must be accompanied by Christian works​—is a vital complement to the teachings of Paul.

2:15

brothers or sisters: James uses the expression “brothers or sisters” to refer to fellow Christians. Although the expression “brothers” was often used to refer to all in the congregation, here he specifically mentions “sisters” as well. (Compare study notes on Ac 1:15; Ro 1:13; 1Co 9:5.) In contrast with the way women were often viewed in James’ day, the Christian congregation appreciated both men and women and cared for their needs.​—Ga 6:10; Jas 1:27; compare study notes on 1Ti 5:3, 9.

lacking clothing: Lit., “naked.” The Greek word here used (gy·mnosʹ) can have the meaning “lacking adequate clothing,” “poorly dressed.”​—See study notes on Mt 25:36; 1Co 4:11.

enough food for the day: The Greek word here rendered “enough . . . for the day” could refer to “the day’s supply” of food for a particular day. However, it is likely that the word here implies not merely a temporary condition but a constant lack of sufficient daily food. James seems to describe brothers or sisters whose basic needs, such as clothing and food, are not met.

2:16

Go in peace: This phrase was a customary Jewish expression of farewell, a wish for well-being. (Mr 5:34 and study note; Lu 7:50) However, to use the phrase when talking to someone in need​—and even adding “keep warm and well fed”​—without offering any practical help would be useless, perhaps even hypocritical.

2:17

faith by itself, without works, is dead: See study notes on Jas 2:14, 26.

2:18

Nevertheless, someone will say: James here introduces an imaginary “someone” to further his point on the relationship between faith and works. He apparently has in mind “someone” responding to an objector who insists that works are not necessary in order to demonstrate true faith. To answer that objection, the imaginary “someone” presents this challenge: ‘You may claim to show me your supposed faith without works, but I will show you my faith by my works.’ The point is: Any person who claims to have faith but who has no works to show his faith in action would not actually have real faith. His supposed faith would be a mere sham. However, because the original Greek text does not use quotation marks, some translations present this dialogue as if “someone” is objecting to James’ argument and James himself replies. Regardless of how the dialogue is understood, the point is the same: Real faith is shown by works.

2:19

the demons believe: With this statement, James argues forcefully that mere belief in God’s existence is not enough to save a person. The rebel spirits known as demons are absolutely certain that “there is one God.” They served in God’s glorious presence before rebelling against him. (Jude 6 and study note) So there are no atheists or agnostics among them. Yet, they have no true faith. Their belief in the simple fact of God’s existence gives them no comfort and certainly no hope.​—Compare Lu 8:31 and study note.

shudder: Lit., “they are bristling up.” The Greek word can be used regarding humans as well as animals when their hair stands on end, such as from fear. (Compare Job 4:15 and Jer 2:12 where the same Greek word is used figuratively in the Septuagint.) Here James does not refer to the kind of wholesome, godly fear, or respectful awe, that moves a faithful servant of God to reject what is bad. (Compare study note on Heb 5:7.) Rather, James refers to the sickening dread that the demons have of the all-powerful One who has promised to subject them to the punishment that they rightly deserve.​—Compare Mt 8:28, 29; Lu 4:33, 34; 2Pe 2:4; Jude 6 and study note.

2:20

O empty man: James directs his words to an imaginary opponent who believes that faith alone is enough. The apostle Paul uses a similar rhetorical technique in his letters. (Ro 2:1; 9:20; 1Co 15:36) One reference work states that this was a common method of argument in ancient times. James calls this hypothetical man “empty”; he lacks accurate knowledge of God and a true understanding of his Word. By addressing an imaginary opponent, James does not offend his readers but helps them to avoid adopting wrong views.

faith without works is useless: In the preceding verse, James has made the point that even the demons have a form of belief in God; they acknowledge that he exists and shudder at his power to destroy them. (See study notes on Jas 2:19.) But James’ readers knew well that the demons are far from having the kind of faith that pleases God. Whatever belief in Jehovah the demons have is worthless; it will never move them to do anything good or righteous.​—See study note on Jas 2:14.

useless: This term translates a Greek word that could literally be rendered “idle.” Without works, faith is inactive and unprofitable; it is as unproductive and wasteful as a laborer who refuses to do the work he was hired for.​—Compare Tit 1:12, where the same Greek word is rendered “idle.”

2:21

Was not Abraham our father declared righteous by works . . . ?: According to the Genesis account, when Abraham put faith in God’s promise to make his offspring numerous, like the stars of heaven, Jehovah “counted it to him as righteousness.” (Ge 15:5, 6; Ro 4:3 and study note; Jas 2:23 and study note) Decades later, Abraham further demonstrated his faith “by works” in a most extraordinary way; he showed that he was ready to offer up his son Isaac. (Ge 22:10-12) For this reason, James could say that Abraham was “declared righteous by works after he offered up Isaac his son on the altar” and that Abraham’s “faith was perfected by his works.”​—Jas 2:22 and study notes.

Abraham our father: Although James was of Jewish descent, he was writing to Christians of all backgrounds, both Jewish and Gentile. (See study note on Jas 1:1.) So he could not here have been referring to Abraham as the natural ancestor of the Jews. Rather, he mentions Abraham in the same sense that Paul did when calling him “the father of all those having faith.” (Ro 4:11 and study note, 12) Jesus himself told natural Jews that only those “doing the works of Abraham” could rightfully claim to be Abraham’s children. (Joh 8:39) Therefore, all faithful Christians, regardless of their background, can view Abraham as their father.​—Ga 3:7 and study note, 28 and study note, 29.

declared righteous: In the Christian Greek Scriptures, being “declared righteous” usually refers to spirit-anointed Christians; they are acquitted of sin and adopted as sons by Jehovah, based on the ransom sacrifice of Jesus. (Ro 3:24 and study note; 5:17, 18; 8:30; Tit 3:7) As a result, they can rule with Christ in heaven. (Re 20:6) Abraham, however, lived long before that heavenly hope was offered to any human, so he must have been “declared righteous” in a different sense. In verse 23, James says that Abraham “came to be called Jehovah’s friend.” Therefore, Abraham was “declared righteous,” not as a spirit-anointed son of God, but as a friend of God.​—2Ch 20:7; Isa 41:8.

he offered up Isaac: By using the expression “offered up . . . on the altar,” James apparently means that Abraham went as far as binding his son Isaac and putting him on the altar; Abraham was ready to sacrifice him. (Ge 22:9-12; compare study note on Heb 11:17.) By his willingness to offer up Isaac, Abraham demonstrated his faith, obedience, and deep love for God.

2:22

his faith was active along with his works: James is apparently using a play on the Greek words for “was active along with” and “works,” and the whole phrase could be translated “his faith was working together with his works.” James’ point is that faith and works should combine to complement and support each other. Abraham believed in God’s promise, recorded at Ge 12:1-3, from the time he first received it. He then showed his faith by obeying God’s command to go out from his land; he “went just as Jehovah had told him.” (Ge 12:4) Abraham based the whole course of his life on his faith that God’s promises were sure to be fulfilled.

and his faith was perfected by his works: The Greek word rendered “was perfected” can mean “to make something complete” or “to cause it to reach its goal.” One lexicon says that in this context, the word conveys the idea that Abraham’s faith was “made such as it ought to be.” For faith to be real, genuine, or complete, it must be accompanied by good deeds and obedience to God. Abraham had faith that “God was able to raise [Isaac] up even from the dead” and fulfill His promises involving Isaac and his promised offspring. (Heb 11:19 and study note) Without such faith, Abraham would surely not have attempted to offer up his son. (Heb 11:17) It was by Abraham’s works, carried out in complete obedience to God, that “his faith was perfected,” or made complete.​—Compare Heb 12:2 and study note.

2:23

Jehovah: In this quote from Ge 15:6, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Existing Greek manuscripts of James’ letter have the word The·osʹ (God) here, perhaps reflecting the term used at Ge 15:6 in available manuscripts of the Septuagint. This use of “God” in Greek manuscripts may explain why most translations say “God” here. However, the original Hebrew text from which this quotation is taken contains the Tetragrammaton, and therefore the divine name is used in the main text of the New World Translation. The whole phrase taken from Ge 15:6 is also quoted at Ro 4:3 and Ga 3:6.​—See App. C1 and C2.

it was counted to him as righteousness: Abraham’s faith was “counted [or, “credited; attributed”] to him as righteousness” by Jehovah, according to the words of Ge 15:6. Thus God viewed Abraham as guiltless in a relative sense. (Ro 4:3 and study note) But that declaration of Jehovah was fulfilled, or verified, when Abraham further proved his faith by works. His willingness to offer up Isaac, the offspring that God had promised him, demonstrated that Abraham’s faith in God was unwavering.​—Ge 22:12.

and he came to be called Jehovah’s friend: James here refers to the most precious friendship that any human can enjoy. Abraham put faith in Jehovah and proved it by obedience. Jehovah, in turn, showed in various ways that Abraham was His friend. For example, Jehovah did so when he openly revealed his intentions regarding Sodom. (Ge 18:17; compare Joh 15:15 and study note.) Jehovah honored his friendship with Abraham throughout the man’s life and has loyally continued to do so.​—Ge 18:19, 23-33; 22:12; Ex 3:6; Isa 41:8; Mt 22:31, 32.

Jehovah’s friend: James may here be alluding to the two instances in the Hebrew Scriptures in which Abraham is called God’s friend. (2Ch 20:7; Isa 41:8) The Hebrew expression used in those two verses literally means “one who loves.” In the case of Abraham, the term refers to a loving and beloved friend. The friendship between God and his beloved servant was marked on both sides by loyalty, trust, and open communication. Here at Jas 2:23, James uses the Greek word phiʹlos (friend), which is related to the verb meaning “to have affection for.”​—See study notes on Joh 5:20; 16:27; for the use of the divine name here, see App. C3 introduction; Jas 2:23.

2:24

declared righteous by works and not by faith alone: See study note on Jas 2:14; see also study note on Ga 2:16.

2:25

In the same manner: Remarkably, James says that Jehovah declared “Rahab the prostitute” righteous “in the same manner” as He did “the father of all those having faith,” Abraham. (Ro 4:11 and study note; Jas 2:21 and study note) That Rahab is mentioned favorably right along with Abraham exemplifies James’ own inspired counsel, recorded earlier in this letter, in which he condemns class distinctions and partiality in the congregation. (Jas 2:1 and study note, 4) Jesus too reflected his Father’s impartiality in the way he treated sincere individuals who were looked down on by society in general.​—Mt 21:31, 32.

Rahab the prostitute: Rahab was a prostitute living in an idolatrous nation, but Jehovah took note of her outstanding faith in him as the true God. (Jos 2:1, 9-11) Risking her life, Rahab courageously hid the Israelite spies and thus backed up her faith by works. (Jos 2:4, 16, 21-23; see study note on Heb 11:31.) Therefore, as James points out here, Rahab was declared righteous by works. That is, Jehovah viewed Rahab as guiltless, although she was an imperfect human. (Compare study notes on Jas 2:21.) Rahab is one of the five women mentioned in the genealogy of Jesus.​—Mt 1:5; compare study note on Mt 1:3.

2:26

the body without spirit: The Greek word here rendered “spirit” may also be translated “breath.” (See Glossary, “Spirit.”) It refers here to the force that animates the body, making it live. (Compare Lu 8:55 and study note.) James’ point: Just as a body without spirit, or breath of life, is dead, so faith without works is dead, or useless and ineffective. This reasoning would have been powerful to Christians familiar with the Hebrew Scriptures. As one reference work states, the Hebrews “knew nothing of the immortality of the soul and the possibility of its being independent of the body.” In fact, the Hebrew Scriptures repeatedly make the point that the dead are incapable of doing anything. (Ps 115:17; 146:3, 4; Ec 9:5, 10) None of James’ readers would have wanted faith that was dead.

3:1

Not many of you should become teachers: Here James addresses men who were reaching out for a divinely appointed role​—that of being a teacher in the congregation. (1Co 12:28, 29; Eph 4:11) However, some may ambitiously have sought this role, viewing it as a position of prominence. (Compare 1Ti 1:7 and study note.) It seems that some even set themselves up as teachers, although not being appointed or qualified to be such. Thus, James warns against becoming a teacher for the wrong reasons. He goes on to emphasize the seriousness of the assignment; it should not be taken lightly. (Lu 12:48) But James was not discouraging brothers from “reaching out to be an overseer, . . . qualified to teach” in the congregation​—as long as they did so with the proper motive.​—1Ti 3:1 and study note, 2.

my brothers: See study note on Jas 1:16.

heavier judgment: Or “stricter judgment.” All Christians will render an account to God, but here James points out that teachers in the congregation, himself included, will be judged more strictly. (Ro 14:12) God holds teachers to a higher standard because their speech and conduct can greatly influence others in the congregation​—for better or for worse.​—Lu 12:48; Heb 13:17.

3:2

we all stumble many times: The verb “to stumble” is used figuratively here, and this clause could be translated “we all make many mistakes.” By using the pronoun “we,” James humbly includes himself to show that no imperfect human is exempt from error. (1Ki 8:46; Jas 3:1; 1Jo 1:8) In the preceding verse, James explained that teachers “will receive heavier judgment.” Here he gives one reason: Like all imperfect humans, teachers often stumble in word, that is, they err in what they say. Because their words affect others, for good or for bad, teachers in particular must bridle their tongue, that is, control their speech.

able to bridle: See study note on Jas 1:26.

3:4

the man at the helm: This expression translates a Greek word that in its literal sense refers to someone who keeps something on a straight course. In this context, it refers to a helmsman who steers a ship on its course. The related Greek verb is rendered “make . . . straight” at Joh 1:23.

3:6

The tongue is also a fire: This vivid metaphor drives home the point of the preceding sentence. (Jas 3:5; compare Isa 9:18.) The tongue, though a small body member, can be like a fire that spreads quickly and does tremendous damage. James’ strong words in these verses suggest that he may have seen the harm caused by misuse of the gift of speech, whether a bragging claim, a harsh judgment driven by jealousy, or some other divisive remark. (Jas 3:14, 16) When misused in such ways, the tongue can hurt feelings, tarnish reputations, and shatter trust​—sometimes beyond repair.​—See also Pr 16:27; 26:20, 21.

The tongue represents a world of unrighteousness: When uncontrolled, the human tongue represents, or constitutes, a world of every sort of evil and unrighteousness. Misuse of the tongue includes slander, obscenity, false testimony, misrepresentation, reviling, deceptive propaganda, and all forms of erroneous teaching. One reference work thus states: “The tongue, we may say, is the embodiment of all wrong. It utters every wrong emotion and thought and puts every kind of a wrong deed into words.” Some scholars suggest that in this context, the phrase “a world of” can mean “a tremendous amount of.” Certainly, the misuse of the tongue contributes greatly to the evil of this world that is alienated from God.

it defiles all the body: Uncontrolled bad speech defiles not only a man’s tongue but also his whole being. Such misuse of the tongue reveals what a person is inside​—the condition of his figurative heart. Jesus made a similar point when he said: “Whatever comes out of the mouth comes from the heart, and those things defile a man.”​—Mt 15:18, 19.

and sets the whole course of life on fire: “The whole course of life” renders a Greek phrase that literally means “the wheel of the birth (origin).” The idea seems to be that if a person fails to control his tongue, this little organ can cause damage over the entire course of his life, from youth to old age. One reference work suggests that the literal wording used here may have brought to mind the image of a chariot wheel spinning so fast that the axle at its center heats up and ignites. Such a fire would quickly spread to engulf the whole wheel.​—Compare Mr 7:20-23; Ro 3:9-14.

it is set on fire by Gehenna: Decades earlier, Jesus used the fire of Gehenna as a symbol of everlasting destruction. (Mt 5:22 and study note; see also Glossary, “Gehenna.”) Here James stresses a sobering truth: The Christian who misuses his tongue could lose God’s favor and even face the sad end of being erased from existence forever. (Compare Mt 12:31, 32, 37.) In a sense, a person’s misuse of his tongue by his vile speech could bring on him the destructive power of Gehenna. So his hateful words could do more than cause damage to others; they could make him a victim of the fire that he himself started.​—Compare Mt 23:33.

3:7

is to be tamed: The Greek verb rendered “is to be tamed” seems to convey the idea “can be tamed,” expressing a timeless fact or truth. And as James states next (“has been tamed”), humans have indeed trained and subdued a wide variety of wild creatures. This is in harmony with Jehovah’s original decree that mankind should “have in subjection” the various kinds of wild animals, birds, reptiles, and sea creatures mentioned in the Genesis account of creation.​—Ge 1:24-28.

3:9

Jehovah, the Father: In the Hebrew Scriptures, Jehovah God was at times referred to as the Father of his earthly servants. (Isa 63:16; 64:8; Mal 2:10) However, when Jesus was on earth, he primarily addressed Jehovah as Father and he taught his followers to do the same. (Mt 5:16 and study note; 6:9 and study note) Additionally, Jehovah is the Father of all humans in the sense that they all owe their existence to him as their Creator and the original Life-Giver.​—Ac 17:22, 25-29; for the use of the divine name in this verse, see App. C3 introduction; Jas 3:9.

curse: See Glossary; see also study note on “in the likeness of God” in this verse.

“in the likeness of God”: James here refers to the Genesis account, which states that God made the first human couple “in his image.” (Ge 1:26, 27) They were therefore like God, not in physical appearance (Lu 24:39; Joh 4:24), but in that they possessed similar qualities, such as love, wisdom, and a sense of justice. Likewise, the psalmist David was inspired to show that God created humans with a measure of dignity, glory, and honor. (Ps 8:1, 4, 5) The Bible indicates that even imperfect descendants of Adam can reflect God’s qualities to some degree, especially when they put on “the new personality.” (Col 3:10 and study note; Ac 28:1, 2; Ro 2:13-15) So the point James here makes is that those who curse, or speak disrespectfully of, fellow humans insult God, since humans are made “in the likeness of God.” On the other hand, those who praise, or speak well of, fellow humans in effect acknowledge God as the Source of human dignity.

3:11

A spring does not cause the fresh water and the bitter water to bubble out of the same opening: In this verse and in the following one, James uses three powerful illustrations to support the point that he has just made: “It is not right” for a Christian to use his mouth to utter both healthful speech and harmful speech. (Jas 3:10) First, he contrasts water that is “fresh,” or clear and drinkable (lit., “sweet”), with water that is “bitter,” or distasteful and unsafe to drink. (Compare Ex 15:23; Re 8:11.) A spring would not alternate between producing drinkable and undrinkable water. It would yield either one or the other. Thus James suggests that it would be unnatural and, by implication, even hypocritical for a Christian to use his mouth to utter both healthful speech and harmful speech.

3:12

a fig tree cannot produce olives, or a grapevine figs, can it?: James continues to use well-known commodities from everyday life to illustrate important lessons. One reference work notes: “Figs, olives and grapes were the three most common agricultural products of the Judean hills, and alongside wheat and barley they would have constituted the most common crops of the Mediterranean region as a whole.” James’ statement here is in agreement with God’s unchangeable law that “trees [yield] fruit . . . according to their kinds.” (Ge 1:11, 12) The point James makes is that the tree or the vine would produce only the fruit that God intended it to produce. So with this illustration, James again emphasizes that misuse of the tongue is contrary to what is natural and fitting.​—Compare Mt 7:16-19 and Media Gallery, “Fig Tree, Grapevine, and Thornbush.”

Neither can salt water produce fresh water: Salt water, such as seawater, is not fit for drinking, and it will not change into clear, drinkable water. One reference work expresses it: “While fresh water added to salt water does not produce fresh water, salt water added to fresh causes the water to be salty. The poison of the tongue is all-pervasive.” When the person who should bring forth wholesome words also persistently produces hurtful words, something is wrong. The person who uses his tongue in that way can do great harm to others. Each of James’ examples on this subject suggests that humans who use cruel speech are acting in a way that is not only unkind but even unnatural​—out of harmony with the intent of their Creator.

3:13

Who is wise and understanding among you?: With this rhetorical question, James introduces his discussion on what characterizes true wisdom as opposed to earthly wisdom. (Jas 3:13-18; see study notes on Jas 3:15, 17.) Christians who have “the wisdom from above” know how to apply knowledge and understanding from God in a way that brings good results. (Pr 2:10-15; 9:10; Jas 1:5) James may especially have had in mind elders who serve as teachers in the congregation. (Jas 3:1, 2) However, the question James here poses could rightly be directed to all worshippers of Jehovah; all need to examine themselves to see whether they display the wisdom from God. (Jas 3:17) Later in this chapter, James explains that Christians show godly wisdom not only in their speech but also in their everyday conduct.

wise and understanding: As used in this context, the terms “wise” and “understanding” complement each other. (Compare Job 28:12; Jer 10:12; Ho 14:9.) According to one lexicon, the Greek word here rendered “understanding” describes a person who is “knowledgeable, well-instructed, skilled.” A wise person would know how to apply such understanding. The Greek words for “wise and understanding” occur together in the Septuagint, for example, at De 1:13, 15; 4:6.

with a mildness that comes from wisdom: James shows here that mildness comes as a result of genuine, godly wisdom, “the wisdom from above.” (Jas 3:17) He suggests that when Christians ask God for such wisdom and apply it, they will display genuine mildness in what they say and do, thus promoting peace. (Eph 4:1-3; Jas 1:5) Those who wish to qualify as teachers in the congregation need both mildness and wisdom in order to be effective and useful in this vital work. (Jas 3:1, 2) Such teachers are to be, not arrogant or opinionated, but gentle, calm, and peaceful. (2Ti 2:24 and study note, 25 and study note) Christian mildness is the opposite of the qualities James refers to next.​—Jas 3:14-16.

3:14

bitter jealousy: The Greek term used here for “jealousy” refers to negative feelings over someone else’s accomplishments or success. (Pr 14:30; see study note on Ga 5:20.) James describes such jealousy as being “bitter”​—the same word he used in verse 11 to describe undrinkable water. Such bitter jealousy could be fueled by a person’s inordinate desire to outshine others in teaching ability and displays of wisdom.

contentiousness: The Greek word that James here uses can refer to a mental attitude or tendency that leads to quarreling and strife. The apostle Paul used the same Greek word to describe one of “the works of the flesh” mentioned at Ga 5:19, 20, where it is rendered “dissensions.” Some scholars suggest that this word could also be rendered “selfish ambition.” Prideful, selfish ambition often breeds contentions. An ambitious person tends to quarrel with others, creating strife as he tries to gain greater influence or prominence. James thus urges his readers to avoid such a spirit. Instead, they should promote peace and unity in the congregation. James uses the phrase in your hearts to stress that the root of such problems lies in the treacherous heart of sinful humans.​—Jer 17:9; Mt 15:18.

do not be bragging and lying against the truth: James here reproves certain men, especially teachers in the congregation, who claimed to be “wise and understanding” but were actually contentious, motivated by bitter jealousy and selfish ambition. (Jas 3:13) They were “lying against the truth,” that is, Christian truth as revealed in the inspired Scriptures. They claimed to represent Jehovah but failed to display the wisdom that comes from him. (Jas 3:17 and study notes) In fact, such men misrepresented the truth, which clearly condemned their behavior. (Ga 5:26; Php 2:3) They also failed to meet the qualifications for Christian teachers as set forth in God’s Word.​—1Ti 3:3 and study note; Tit 3:2 and study note; compare Jer 9:23, 24.

3:15

it is earthly: In this verse, James describes a kind of wisdom that produces pride and jealousy and that is in opposition to “the wisdom from above.” (Jas 3:14, 17 and study note) He uses three progressively stronger expressions, the most emphatic being “demonic.” James first calls this wisdom “earthly.” In the Bible, this term is used to contrast physical things with heavenly things. (Joh 3:12; 1Co 15:40) In this context, it describes the thinking of sinful humans alienated from God. It also suggests the idea of being in opposition to God’s spirit.​—Php 3:19; Col 3:2 and study note.

animalistic: The second term that James uses to describe ungodly wisdom (psy·khi·kosʹ) is rendered “physical” in some contexts. For example, the apostle Paul used this Greek term to refer to a person who has no interest in or appreciation for spiritual matters. (1Co 2:14 and study note, 15 and study note) In rendering this term, some translations use the adjective “animal.” One reference work offers this definition of the Greek word: “Occupied with mere animal things, animal, sensual.” Such so-called wisdom is “animalistic,” being the product of fleshly inclinations. James here uses this term to describe how such fleshly inclinations can cause a person to think and behave in an ungodly way, even like an unreasoning animal.​—Ps 73:22; compare study note on Jude 19.

demonic: This is the strongest word that James uses to describe false wisdom, showing that such wisdom reflects the disposition of the demons, spirit enemies of God.​—1Ti 4:1; Re 16:14; see also study note on Eph 6:12.

3:16

contentiousness: Or possibly, “selfish ambition.”​—See study note on Jas 3:14.

disorder: The Greek word here rendered “disorder” can refer to instability, confusion, and tumult. (See study note on Lu 21:9.) Earlier in this chapter, James used a related Greek word to describe the untamable tongue as “unruly.” (Jas 3:8) The apostle Paul stated that Jehovah “is a God not of disorder but of peace.” (1Co 14:33 and study note) By contrasting “peace” with “disorder,” Paul emphasized that disorder has no place in the congregation.

every vile thing: The term here rendered “vile” can refer to something bad, evil, contemptible. (See study note on 2Co 5:10, where the same Greek word occurs.) James identifies “disorder and every vile thing” as harmful consequences of jealousy and contentiousness. Both qualities characterize thinking that is “earthly, animalistic, demonic.” (Jas 3:15) As James warns in the following chapter, such traits can bring conflict and wickedness into the congregation.​—Jas 4:1-3; compare 2Co 12:20; Ga 5:15.

3:17

the wisdom from above: James here opens his description of “the wisdom from above [or “from heaven”],” that is, wisdom that comes from God himself. (1Co 1:21, 30; Eph 3:10; compare Joh 19:11, where the Greek word rendered “from above” also appears; see study note.) James goes on to list eight characteristics of divine wisdom, showing how it affects the actions, thinking, and motives of a person who allows himself to be guided by it. However, this list is not exhaustive; it does not cover every quality that divine wisdom can produce. (Compare study note on Ga 5:23.) A person who lives according to the wisdom from above resists developing any traits that are “earthly, animalistic, demonic,” such as those mentioned in the preceding verses. (Jas 3:14-16) The wisdom that comes from God is distinctly different from worldly wisdom, which is foolishness from Jehovah’s standpoint.​—1Co 1:18-21.

first of all pure: It is fitting that James says that godly wisdom is “first of all pure” because everything about Jehovah God, its Source, is “pure” and “holy.” (1Jo 3:3; 1Pe 1:16) The wise guidance from his Word is described as “pure” and “refined.” (Ps 12:6) Because godly wisdom is pure, the thoughts, desires, and motives of a person who has this wisdom are clean and upright. (Pr 2:10-12; 4:23; compare 1Ti 1:5 and study note.) His heart is not corrupted by the “earthly, animalistic, demonic” thinking of this world. (Jas 3:15) Such a pure, clean heart can reflect the other qualities that James uses to describe the wisdom from above.​—Jas 3:14 and study note; see also study notes on Mt 5:8; Php 4:8.

first of all . . . then: After saying that the wisdom from above is “first of all pure,” James lists qualities that reflect such purity and holiness. One reference work states: “The seven qualities that follow in the list are specific dimensions of this overall purity.” James’ point is that godly wisdom affects a person’s thinking and outlook in all areas of life.

peaceable: Christians who are guided by divine wisdom “pursue peace with all people.” (Heb 12:14 and study note; Mt 5:9 and study note; Ga 5:22) They reject the kind of thinking that would move them to promote themselves; they do not want to disrupt peace by making others feel inferior or jealous. They are quick to forgive, and they do not selfishly insist on their rights and preferences. However, James did not mean that Christians would always have peaceful relations with everyone. In fact, Paul offered this balanced counsel: “If possible, as far as it depends on you, be peaceable with all men.”​—Ro 12:18.

reasonable: Lit., “yielding.” The Greek word James here uses can be rendered in a variety of ways and may refer to being gentle, considerate, kind, or tolerant. As the Source of “the wisdom from above,” Jehovah God is reasonable. James was likely familiar with the use of this Greek term to describe Jehovah. The psalmist David was inspired to call Jehovah “ready to forgive,” and in the Septuagint translation, that expression is rendered with the same word that James here uses for “reasonable.” (Ps 86:5 [85:5, LXX]) He thus makes a forceful point: If the Sovereign of the universe is reasonable, ready to forgive, surely no human has any basis to think that he is above cultivating this appealing quality.​—See also study notes on Php 4:5; 1Ti 3:3.

ready to obey: A person who has wisdom from God does not obey just out of obligation but is ready and eager to adhere to Jehovah’s standards and to follow the guidance He provides in the Scriptures. (Ro 6:17) A person who shows such willing obedience to God would also be willing to cooperate with others. One reference work notes: “Unlike competitive worldly wisdom, the wisdom from above is ‘obedient’ and lends itself to cooperation.”​—Compare study note on Heb 13:17.

full of mercy: A merciful person does more than feel compassion for others; he also takes action to meet their needs. For example, Jesus taught that the one who acts mercifully is impelled by compassion to give practical help to a man who had been brutally beaten. (Lu 10:29-37; Jas 2:13 and study note) A person who is “full of mercy” is filled with sympathetic thoughts and feelings. Those, in turn, move him to act in a merciful, kind way. Such conduct reflects “the wisdom from above,” for Jehovah is “rich in mercy.”​—Eph 2:4.

full of . . . good fruits: “Good fruits” refer to actions that are in harmony with “goodness and righteousness and truth.” (Eph 5:9) James here mentions “mercy” and “good fruits” together. Mercy often involves an active concern for others, so this form of compassion naturally produces a rich crop of kindly deeds. (See study note on Mt 5:7.) A person who is governed by divine wisdom will generously do good things for others.​—Heb 13:16.

impartial: The Greek word here rendered “impartial” can convey the idea of being “free from prejudice” and “not being judgmental or divisive.” Earlier in his letter, James pointed out that showing favoritism is a sin. (Jas 2:1-9) Here he indicates that a person who is guided by “the wisdom from above” strives to be impartial in his dealings with others, especially those in the Christian congregation. He does not make distinctions or treat some people better than others on the basis of superficial characteristics, such as wealth or prominence.

not hypocritical: The Greek word here used also appears at 1Ti 1:5, where it is rendered “without hypocrisy.”​—See study note; see also study notes on Lu 6:42; 1Pe 1:22.

3:18

the fruit of righteousness: James here uses an expression that is also found elsewhere in the Scriptures. (Am 6:12; Heb 12:11 and study note) He contrasts this beautiful fruitage of godly wisdom with the rotten fruitage of false wisdom​—including jealousy, contentiousness, and disorder. (Jas 3:13-17) He indicates that this “fruit of righteousness is sown” by Christians working hard to maintain peace in the congregation. James’ word picture is brief, for he speaks of sowing fruitage instead of seed. The idea may be that Christians both sow and reap righteousness. They sow righteousness by obeying God and living up to his righteous standards; they reap righteous “fruit,” such as peace, because Jehovah blesses their efforts. James goes on to show that such good fruitage results when there are “peaceful conditions” in the congregation.​—See study note on Ga 6:7.

for: Or possibly, “by.” The rendering “for” indicates that the reward for those making peace is “the fruit of righteousness.” (See study note those who are making peace in this verse.) Some Bible translations render this phrase “by those who are making peace,” indicating that those making peace are the ones who sow this fruit of righteousness. It is possible that James had both meanings in mind.

those who are making peace: James has just shown that righteousness flourishes where there are “peaceful conditions.” Here he alludes to the responsibility that each member of the congregation has in helping to create such a climate by “making peace.” The idea seems to be that those who act as peacemakers will also enjoy the fruit of their own work. (Compare Isa 32:17; Zec 8:12.) James’ statement calls to mind Jesus’ words in his famous Sermon on the Mount: “Happy are the peacemakers, since they will be called sons of God.”​—Mt 5:9 and study note; compare Ro 12:18.

4:1

wars and fights among you: The Greek word here rendered “wars” can refer to an ongoing state of conflict, or a military campaign, while the word for “fights” refers to individual battles in a war. As elsewhere in the Bible, such military language is used metaphorically. (1Ti 1:18; 2Ti 2:23, 24 and study note; compare 2Co 10:4.) So James uses strong figurative language to show that strife and conflict were, in effect, turning Christ’s congregation into a battlefield. Some apparently engaged in verbal battles or showed a warlike spirit as they vied for greater influence in the congregation. Their combative attitude was in stark contrast to the peaceable, reasonable spirit produced by “the wisdom from above” that James has just discussed.​—Jas 3:17 and study notes, 18 and study note.

your fleshly desires that carry on a conflict: The Greek word here rendered “fleshly desires” can refer to a strong selfish craving for pleasure of some kind. (See Lu 8:14, where this Greek word is rendered “pleasures.”) James may have had in mind a craving not only for immoral pleasures but also for such things as wealth, prestige, or the power to influence or control others. He again uses military language, this time by saying that fleshly desires can “carry on a conflict,” a phrase that literally refers to a military campaign. Selfish desires can become like an attacking army, inflicting terrible damage. James explains that such desires, if not restrained, could cause “wars and fights” among Christians. Such desires could even rob them of their relationship with God.

within you: Lit., “in your members.” Fleshly desires originate from within. (Compare Jas 1:14, 15.) The apostle Paul expressed it similarly when he said: “I see in my body [lit., “in my members”] another law warring against the law of my mind and leading me captive to sin’s law that is in my body.”​—Ro 7:23; see also study note on Ro 6:13.

4:2

You desire, and yet you do not have: Evidently, some first-century Christians failed to control their selfish desires. Since God would not fulfill those desires, they kept fighting one another in an effort to obtain what they craved. (La 3:44; Jas 4:1, 3) If their desires had been in harmony with his will, Jehovah would have been delighted to be generous with those Christians.​—Jas 1:17; 1Jo 5:14.

You go on murdering: It seems that some Christians were nurturing such intense jealousy and hatred that James says that they were “murdering.” Clearly, James was speaking figuratively; any unrepentant murderers would have been removed from the congregation. (1Co 5:13) If a person failed to correct his hostile, hateful attitude, Jehovah might eventually judge him as a murderer.​—Compare Mt 5:22 and study note.

and coveting: Or “and are jealous.”​—See study note on 1Co 13:4, where the same Greek word is rendered “jealous.”

4:3

you do not receive because you are asking for a wrong purpose: Some of James’ readers were primarily concerned with satisfying their own desires. So they prayed with no concern about God’s will or about how others might be affected. If Jehovah did give them something, they would probably not appreciate it and would use it in selfish ways. Therefore, Jehovah did not grant their requests. (Compare Isa 1:15.) Jehovah answers only those who seek to live in harmony with his will and who want to help others.​—Pr 28:9; Mt 7:11; 1Jo 3:22.

4:4

Adulteresses: Or “You unfaithful ones.” In the Hebrew Scriptures, Jehovah spoke of the nation of Israel as his wife because that nation was in a covenant relationship with him. However, when Israel turned to other gods or made alliances with other nations, God’s people became an unfaithful wife, an adulteress. (Jer 3:1, 8, 20; Eze 16:15, 25-29; Ho 4:15; 9:1) Jesus used a similar expression regarding unfaithful ones in his day. (Mt 12:39; Mr 8:38 and study note) James indicates that dedicated Christians who became friends of the world were unfaithful to God, committing spiritual adultery.​—Joh 17:14; 2Co 11:2; Re 14:4.

do you not know . . . ?: In the preceding verses, James referred to wrong attitudes that some Christians had. (Jas 4:1-3) In fact, their actions resembled the ways of the wicked world around them. James here uses a pointed rhetorical question to help those Christians realize that their attitudes were making them friends of the world.

friendship with the world is enmity with God: In this context, “the world” refers to the wicked human society that is alienated from God. (Jas 1:27; 1Jo 2:15-17; see Glossary, “World.”) “Friendship [Greek, phi·liʹa] with the world” indicates an emotional attachment to it. Friends of the world would develop the dominant attitude that permeates the world. (Eph 2:2 and study note) They would think like the world, reflecting its desires, ambitions, prejudices, and hatreds. By contrasting the terms “friendship” and “enmity,” James powerfully warns his readers of the consequences of friendship with the world​—they would make themselves enemies of God.

4:5

the scripture says: This expression and similar ones are frequently found in the Christian Greek Scriptures. The inspired writers used such phrases to introduce quotations from or references to parts of the Hebrew Scriptures. (Joh 19:37; Ro 4:3; 9:17; 10:11; Ga 4:30; 1Ti 5:18) The exact words that James here quotes are not found in any single scripture. But under inspiration, he paraphrases, or provides a summary of, basic ideas found in such scriptures as Ge 6:5; 8:21; Pr 21:10; Ec 9:3; and Ga 5:17. Other Bible writers similarly referred to general teachings found in some passages of the Hebrew Scriptures.​—See, for example, 1Co 2:9 and study note; 2Ti 2:19 and study note.

“The spirit . . . keeps enviously longing”: In this context, “the spirit” seems to refer to the bad inclinations of sinful humans that move them to act wrongly in various ways. (See Glossary, “Spirit.”) Such a spirit has taken up residence within them because all humans are born imperfect. (Ge 8:21; Ro 7:18-20) Among the bad inclinations that humans inherit is a tendency to envy, which is rooted in selfishness. Such envious longing is not limited to a desire for material things; it could include a desire for prominence and power as well as similar selfish ambitions. (Ex 20:17; Nu 16:1-3; Ps 106:16, 17; Ec 4:4) If a Christian were to allow the world under Satan’s control to fill his heart with such desires, he would show in his attitude, speech, or conduct that he was “making himself an enemy of God.” (Jas 4:4) Many of the fights and conflicts that James mentioned in the preceding verses likely stemmed from certain Christians having an envious spirit.​—Jas 4:1-3.

4:6

the undeserved kindness that He gives is greater: The undeserved kindness that God shows to imperfect humans is an expression of his generosity and abundant love. (See Glossary, “Undeserved kindness.”) God extends such kindness to humble ones who admit their sinful tendencies and ask for his help to overcome them. He gives such help by various means, such as his holy spirit, his inspired Word, and the support of faithful Christian brothers. (Lu 11:13; Heb 4:12; 10:25) God’s undeserved kindness, which he expresses in a wide variety of ways, is far greater, or more powerful, than inherited weaknesses, such as the tendency to envy. (Jas 4:5 and study note) Thus he helps Christians to conquer the weaknesses of their flesh and remain faithful.​—Ro 7:24, 25.

So it says: To support the point he has just made regarding God’s undeserved kindness, James introduces a quote based on the Septuagint wording of Pr 3:34.​—Compare Ps 138:6.

God opposes the haughty ones: The Scriptures repeatedly condemn pride and haughtiness. (Ps 18:27; 101:5; Pr 16:18; Isa 2:17) Haughty people look down on their fellow man and arrogantly refuse either to search for God or to depend on him for guidance. (Ps 10:4) According to some reference works, the Greek term for “haughty” describes those who have an “exaggerated opinion of” themselves and who show this attitude “both toward God and toward men.” Jehovah opposes, or resists, those who harbor such a prideful attitude. The word here rendered “opposes” is a military term that conveys the idea of an army ready for battle. “The haughty ones” in effect make themselves enemies of God.​—2Sa 22:28; Pr 6:16, 17; see study note on 1Pe 5:5.

the humble ones: In stark contrast to “the haughty ones,” humble people gladly acknowledge their reliance on their heavenly Father. They seek his help in order to conquer any weaknesses they may have, including the tendency to envy mentioned by James in the preceding verse. (Isa 66:2; Mt 18:3, 4; Jas 4:5) Jehovah shows his “undeserved kindness” by supplying such humble ones with his powerful holy spirit, which can help them to overcome any “fleshly desire.”​—Ga 5:16.

4:7

Therefore, subject yourselves to God: James has just provided Christians with a powerful motive for being humble​—they would receive God’s “undeserved kindness.” Here he follows up with practical instruction on what to do. (Jas 4:6) He noted earlier in his letter that “the wisdom from above is . . . ready to obey.” (Jas 3:17 and study note) Wise Christians gladly subject themselves to their loving, all-wise God by loyally obeying his commands. The verb “to subject oneself” is used in the Christian Greek Scriptures regarding young Jesus, who “continued subject” to the loving supervision of his parents. (Lu 2:51) Jesus also sets the perfect example of submission to his God and Father. (Joh 8:29; see 1Co 15:28 and study note.) Paul used the same Greek verb in his admonition that we “submit ourselves to the Father of our spiritual life.” (Heb 12:9) Those who loyally subject themselves to Jehovah as to a loving father also benefit from his protective care, as James goes on to show.​—Ps 37:28; 68:5; 97:10.

oppose the Devil: Mere humans could never stand against, resist, or fight Satan, “the ruler of this world” and “the god of this system of things.” (Joh 12:31; 2Co 4:4) Yet, James assures Christians that they can oppose Satan and succeed by subjecting themselves to God and receiving his protection. (See study note on Therefore, subject yourselves to God in this verse; compare 1Pe 5:9.) Jehovah gives them a “complete suit of armor . . . to stand firm against the crafty acts of the Devil.” (Eph 6:11-13) Those who accepted God’s support would see the fulfillment of His promise that James records here: Satan and his demons would flee in defeat, having failed to corrupt a servant of God. Those wicked spirits flee, not in fear of the Christian, but in morbid dread of Christ and of Jehovah God.​—Mt 8:28, 29; Jas 2:19 and study note; compare Mt 4:1-10.

4:8

Draw close to God: This inspired invitation shows that Jehovah God wants to have a close personal relationship with his earthly children. (Compare Joh 4:23; Ac 17:26, 27.) When James wrote his letter, the concept of close friendship with Jehovah was not new. (Ps 25:14; 65:4; 73:28) Jehovah has always invited his people to draw close to him through prayer. (De 4:7; Ps 145:18) Jesus, by means of his example and his teachings, drew people even closer to his Father by offering them the clearest possible picture of Him. (Mt 11:27; Joh 1:18; 14:9; 15:15) Further, Christ’s sacrifice and his service as High Priest allow his followers to have their sins completely forgiven and to approach Jehovah freely. (Eph 1:7; Col 1:14; Heb 4:14-16) Jesus assured his followers that Jehovah wants to befriend them, that He has real affection for those who put faith in His Son. (Joh 16:27) The apostle Paul likewise taught Christians the vital goal of “drawing near to God,” which they could do by meditating on the hope He provides. (Heb 7:19) James’ readers could respond to the invitation to draw close to Jehovah by praying to him, by studying his Word, and by associating with his worshippers. (Jas 1:5, 6, 25; 5:13-16) Their every prayer, their every meditation on Jehovah and his Word, would help to strengthen that friendship. As they reflected appreciatively on Jehovah’s love and other qualities, their thinking would begin to harmonize with his thoughts, their heart would be purified, and they would be filled with a desire to please him as their dearest Friend.​—Ps 19:14; 26:2; 86:11; 104:34; 139:23.

and he will draw close to you: James offers his readers the comforting assurance that humans who make the effort to draw close to Jehovah will be met with a positive, loving response. Jehovah promises to listen when such ones call on him, to guide and protect them, and to blot out their sins. (De 4:7; Ps 91:14; Ac 3:19) All, including those who have grown weak and have become involved in wrong practices, can turn to God and seek his help, confident that he will respond mercifully. (Compare Zec 1:3; Mal 3:7.) James’ wording in this verse does not imply that God cares about humans only after they take the initiative to draw close to him. From the very beginning, it was Jehovah who took the initiative to show love to all humans. (Ac 14:16, 17; 17:24, 26, 27; 1Jo 4:10, 19) When humans respond to that love, seeking God’s guidance, favor, and forgiveness, he draws even closer to them.​—Compare Joh 6:44.

Cleanse your hands, you sinners: James does not direct this strong counsel and correction to every Christian. He has been addressing Christians who had grown weak in their faith, even likening them to “adulteresses” because they sought friendship with the world. (Jas 4:4 and study note) Many were giving in to their “fleshly desires,” which led them to engage in divisive fighting within the congregation. (Jas 4:1 and study note) Such expressions as “clean hands” or “innocent hands” were often used figuratively in the Hebrew Scriptures to represent righteous, pure conduct and actions. (Job 17:9; Ps 18:20, 24; 24:3, 4; 2Sa 22:21 and ftn.) Therefore, the counsel “cleanse your hands” meant that such sinners needed to change course and adjust their way of life in order to regain a clean standing with God and Christ.​—Compare Isa 1:15, 16.

purify your hearts: The expression “your hearts” refers to the inner person, including thoughts and motives. (See study note on 1Ti 1:5.) In order to purify his heart, an indecisive Christian needs to work hard at protecting his relationship with Jehovah. He needs to shield his own mind and heart by eliminating whatever might corrupt his thinking. (1Jo 3:3) If he purifies his heart in that way, he will be exclusively devoted to Jehovah. (1Ki 8:61 and ftn.; Ps 51:10; Jer 32:39; Mt 5:8 and study note) His hands, or good actions, will then be in harmony with his clean heart, or pure motives. The imagery of hands along with the heart is also used elsewhere in the Scriptures to refer to the inner person and his actions.​—Job 31:7, 27; Ps 24:4; 58:2; 73:13; Pr 6:17, 18.

you indecisive ones: In referring to some Christians as “indecisive ones,” James uses a word that literally means “two-souled,” and it could also be rendered “double-minded.” (Compare 1Ki 18:21.) Such Christians were claiming to pursue friendship with God and Christ while clinging to the thinking and attitudes of the world.​—Compare study note on Jas 1:8.

4:9

Give way to misery: James addresses Christians who are sinning or who are indecisive and urges them to feel deep sorrow before God over their conduct and attitude. (See study notes on Jas 4:8.) One reference work explains that the Greek verb rendered “give way to misery” refers to “the inner sorrow” a person feels when he realizes how serious his sins are. (Compare Ro 7:24.) The next verbs, mourn and weep, refer to the outward expressions of that inner sorrow. (Mt 5:4 and study note; Mr 14:72) A person who feels “sadness in a godly way” gives evidence of sincere repentance.​—2Co 7:10 and study notes.

Let your laughter be turned into mourning: James encourages his readers to change their attitude completely. (Compare Ec 7:3.) Those who do so will accept discipline and gain God’s favor.​—Heb 12:11; compare Lu 18:13.

4:10

Humble yourselves: The Scriptures repeatedly condemn pride and arrogance, qualities that separate humans from one another and, more important, from God. (2Sa 22:28; Pr 6:16, 17; 1Pe 5:5) Therefore, James again reminds his readers of the need for humility if they are to “draw close to God.” (Jas 4:6-8) The Greek verb rendered “humble yourselves” has the basic meaning “to make [oneself] low.”​—Compare Jas 1:10 and study note.

Humble yourselves in the eyes of Jehovah: Even righteous humans are sinful, and the sins they commit​—including those that affect other humans​—are in reality sins against God. (Compare Ps 51:4; Lu 15:21.) Those who recognize their sinfulness and their insignificance in comparison with God have strong reasons to cultivate humility, not just in relation to other humans but, more important, in relation to God. One reference work notes: “Humility is to know how lowly we really are before God.”

in the eyes of Jehovah: Or “in the sight of (before) Jehovah.”​—Compare Lu 1:15 and study note; see also App. C3 introduction; Jas 4:10.

and he will exalt you: The Greek word here rendered “exalt” has the basic meaning of “lift up” and can be used figuratively to convey the idea of exalting or raising a person to a position of honor, dignity, and privilege. The context here could include the idea that God may exalt a repentant sinner by relieving him of feelings of guilt and by renewing his spirit. (Jas 4:6-9; compare Ps 51:10, 12, 13; Ac 3:19.) Both Jesus and the apostle Peter expressed the thought found in this verse​—that God is pleased to exalt, or to show favor to, those who humble themselves before Him.​—Mt 23:12; Lu 14:11; 18:14; 1Pe 5:6 and study notes.

4:11

Stop speaking against one another, brothers: The Greek term here rendered “speaking against” means “to speak ill of, speak degradingly of, speak evil of, defame, slander.” In this context, it refers to harsh, often malicious criticism of fellow believers. This Greek term was used in the Septuagint regarding the Israelites who spoke against Moses, who spoke against their brothers, and who slandered their neighbors. (Nu 12:8; Ps 50:20 [49:20, LXX]; 101:5 [100:5, LXX]) Those who speak against others often criticize those who are not present to defend themselves. In fact, Paul and Peter used forms of this Greek term to refer to backbiting and backbiters. (Ro 1:30; 2Co 12:20; 1Pe 2:1) Such critical individuals may have judged their fellow believers’ actions, motives, or manner of living, based on their own standards. They thus downgraded others, perhaps to prove themselves righteous or to exalt themselves.

speaks against law and judges law: James most likely refers, not to the Mosaic Law, but to God’s law in general. Earlier in his letter, he referred to “the royal law,” the law of love. (Jas 2:8 and study note; Mt 22:36-39 and study note; Ro 13:8-10) Christians who speak maliciously against or judge their fellow believers are at the same time speaking against and judging divine law. They are setting themselves above Jehovah’s law. (Compare Mr 7:1-13.) A Christian who judges a brother whom Jehovah does not judge is, in effect, implying that divine law is inadequate.​—Compare Mt 7:1 and study note; Lu 6:37; Ro 2:1; 14:4.

4:12

There is only one who is Lawgiver and Judge: Christians who speak against their fellow believers make themselves lawgivers by setting their own standards of conduct for their fellow believers. They also take it upon themselves to pronounce harsh judgments on them. (See study note on Jas 4:11.) They fail to realize that the only rightful Lawgiver and Judge is Jehovah God. (Isa 33:22; 1Co 4:4 and study note) Only Jehovah has the ultimate authority to save and to destroy, that is, to grant the highest rewards and to inflict the severest punishments. (2Th 1:6-9; Jude 14, 15; see study note on Mt 10:28.) James’ pointed question “Who are you to be judging your neighbor?” shows how presumptuous it is to judge and condemn others.​—Mt 7:1-5; Lu 6:37; see study note on Ro 14:4.

4:13

Come, now: In Greek, this is an abrupt form of address. James uses it here and at Jas 5:1 as a kind of wake-up call to focus the attention of self-confident readers on the important admonition that follows.

4:14

you are a mist: The Greek word rendered “mist” might also mean “a mere puff of smoke.” With this vivid metaphor, James counters the faulty thinking he referred to in the preceding verse and stresses that life is brief and fragile. (Compare Job 14:1, 2; Ps 39:5; 102:11.) As one reference work puts it, the point is that human life is so short, so frail, that it could end at any time, “just as quickly as the morning sun dissipates the mist or as a shift in wind direction blows away smoke.”

4:15

you should say: “If Jehovah wills”: James here emphasizes the need to take Jehovah’s will into account when doing or planning to do anything. James did not mean that Christians must always say this expression audibly; nor should they repeat it superstitiously or as an empty phrase. Instead, in whatever they do, they should try to discern God’s will and to act in harmony with it. (See study note on 1Co 4:19.) The apostle Paul often expressed the same idea, recognizing that any future plans he might make were subject to God’s will.​—Ac 18:21; Ro 1:10; 15:32; Heb 6:3; for the use of the divine name in this verse, see App. C3 introduction; Jas 4:15.

4:16

you take pride in your arrogant boasting: In this context, James condemns those who boasted about what they would do in the future but who arrogantly failed to depend on God when making their plans. (Jas 4:13-15; compare Pr 27:1.) Instead of being ashamed of their boasting, they actually took pride in it. James tells these boasters frankly that all such boasting is wicked because it is based on false confidence in what they think they can achieve in the future.​—Jer 9:23, 24.

4:17

it is a sin for him: James has just warned against boasting about material plans and accomplishments while failing to rely fully on Jehovah. (Jas 4:13-16) A Christian who understands this principle but fails to apply it commits a sin. However, James may have intended that these words apply in a broader sense to any sin of omission. Jesus himself plainly taught that a person could sin not only by deliberately committing a wrong but also by refusing to do what is right.​—Mt 25:24-27; Lu 10:30-37; 12:47; 19:11-27; compare study note on Ro 3:9.

5:1

Come, now: See study note on Jas 4:13.

you rich men: Here James addresses wealthy people in general, much as Jesus did in his Sermon on the Mount. (Lu 6:24 and study note) Neither of them suggested that God disapproves of all men who are wealthy. However, many of the wealthy were driven by greed, oppressing the poor and underpaying workers. (Jas 5:4-6) Those who were inclined to trust in wealth instead of in God fell victim to “the deceptive power of riches.” (Mt 13:22) Jesus’ counsel to the rich helped his disciples to avoid that trap. (Lu 6:20 and study note) Following the same pattern, James’ words to the rich became a warning for all Christians. Those who pursued a materialistic course would ultimately “weep and wail” over losing not just possessions but, far worse, God’s favor and the hope of everlasting life.​—Compare 1Ti 6:17-19.

5:2

Your riches have rotted: In Bible times, a man’s wealth was measured not only in terms of his money​—his gold and silver​—but also in terms of the perishable goods that he possessed. Such goods might include livestock, grain, oil, wine, and clothing. (Ge 13:2; Job 1:3; Joe 2:19; Mt 11:8; Lu 12:16-19; see also Media Gallery, “The Clothing of the Rich and the Poor.”) All assets of that kind could perish, rot, or become spoiled. In this verse, James does more than emphasize how transitory such riches are; he also shows how worthless they can be if not used in the right way. He warns the rich that it is foolish to hoard earthly treasures and to trust in them. (Pr 11:28) Jesus made a similar point in his Sermon on the Mount, encouraging his followers to store up “treasures in heaven.” (Mt 6:19, 20) Here and in verse 3, James makes his point even more emphatic by describing events as if they had already taken place. He says “have rotted,” “has become,” and “have rusted away,” thus suggesting that the riches of such greedy people had already failed them.

5:3

Your gold and silver have rusted away: Throughout history, the wealthy have prized gold and silver because these metals are rare, durable, and beautiful and they do not rust or corrode as do more common metals, such as iron and copper. (Compare Isa 60:17.) James is using the expression “have rusted away” figuratively, possibly meaning that such riches “have become worthless” or “have decayed.” If rich men chose to hoard such material wealth and to trust in it, they would find that their possessions were as valueless as an iron object that had “rusted away” completely.​—Pr 11:4; Zep 1:18.

and their rust will be a witness against you: James here warns the rich​—including Christians who should have known better​—to put their riches to good use rather than hoard them selfishly. The figurative “rust” of their “gold and silver” would “be a witness against” them, evidence that they had not used their possessions in an unselfish, generous way. (1Ti 6:17-19) They had failed to apply Jesus’ counsel to store up “treasures in heaven” and to “make friends for [themselves] by means of the unrighteous riches.”​—Mt 6:19-21; Lu 16:9 and study notes.

What you have stored up will be like a fire in the last days: James here shows that those who kept hoarding their material possessions had stored up nothing of value. So they would have to answer to God for their selfishness and greed. If they failed to respond, they would face God’s righteous anger. Such anger will burn “like a fire in the last days” when God executes judgment against all ungodliness and unrighteousness.​—Heb 10:26, 27; 2Pe 3:7; compare Ro 2:5.

5:4

The wages you have withheld . . . keep crying out: The Mosaic Law required that workers be paid at the end of each workday. (Le 19:13; De 24:14, 15; Mal 3:5) Here the unjustly withheld wages are personified​—James describes those wages as “crying out” so that Jehovah God would notice the injustice and take action against those responsible for it. In a similar way, Jehovah described faithful Abel’s shed blood as “crying out” to Jehovah for justice. (Ge 4:9-11) James thus assures his readers that God sees all that is happening and will act in behalf of those whom the rich are defrauding.

have reached the ears of Jehovah of armies: James here emphasizes that Jehovah not only listens to “the cries for help” from oppressed workers but also responds by using his power in behalf of his servants. James reminds his readers that God has at his command vast armies of spirit creatures. (Ps 103:20, 21; 148:1, 2; Isa 1:24) The expression “Jehovah of armies” has its background in the Hebrew Scriptures, where it appears (with some variations) 283 times. In the Christian Greek Scriptures, it appears twice, here and at Ro 9:29. James is apparently alluding to Isa 5:9 according to the Septuagint, the only place where the Greek expression here rendered “the ears of Jehovah of armies” occurs in that translation. According to the wording in the Septuagint, the prophet shows that the unjust treatment of oppressed Israelites had “reached [or, “been heard in”] the ears of” Jehovah of armies.​—See study notes on Ro 9:29; for the use of the divine name here at Jas 5:4, see App. C3; Jas 5:4.

5:5

You have fattened your hearts: Many rich ones fattened their figurative hearts by living solely for pleasure. (Lu 12:19; 21:34) Such overindulgence made them unresponsive and unfeeling toward God and insensitive to the needs of others. (Ps 119:70 and ftn.; Mt 13:15 and ftn.; Ac 28:27 and ftn.) By adding on the day of slaughter, James seems to create a word picture of animals that kept on gorging themselves even on the day when they were to be slaughtered. In a similar way, the wicked would continue to live for pleasure right up to the time when they would be judged adversely by God. (Lu 12:20) In the Hebrew Scriptures, a day of judgment is sometimes referred to as a day of slaughter.​—Isa 34:2, 5-8; Jer 12:3.

5:6

You have condemned: Continuing to address “rich men,” James here rebukes wealthy opposers of Christianity who used the legal system to oppress and persecute not only Christ but also his innocent and righteous followers.​—Jas 2:6; 5:1; Mt 27:1-3; Ac 4:27; see also Ac 6:8-14; 8:3.

you have murdered the righteous one: When James mentions “the righteous one” being murdered by “rich men,” he likely had in mind Jesus himself, since that expression is used to describe Jesus several times. (Jas 5:1; Ac 3:14, 15; 7:52; 22:14) Jesus was unjustly condemned to death by the Sanhedrin, which included a number of wealthy, influential men. (Mt 26:59, 66; compare study note on Joh 2:16.) In addition, when Saul of Tarsus was persecuting Jesus’ followers, Jesus told him: “Saul, Saul, why are you persecuting me?” (Ac 9:4) Therefore, by extension, James may also have had in mind the condemnation and murder of Jesus’ righteous disciples.​—Mt 24:9; Joh 16:2.

Is he not opposing you?: The idea of this rhetorical question seems to be that “the righteous one” mentioned in this verse, likely Jesus Christ, sees all the acts of oppression that James describes in this passage. As Jehovah’s righteous Judge, Jesus opposes those guilty of mistreating his faithful followers and will ultimately execute judgment on them.​—Joh 5:22, 27; 2Th 1:7, 8; compare Ac 9:4.

5:7

Be patient then, brothers: James urges his oppressed fellow believers to “be patient” (or to “exercise patience,” as in verse 8) and wait on Jehovah. (See study note on Ga 5:22.) They needed to remain confident that Jehovah would bring about justice at the right time. (Lu 18:7) Christians who patiently endured “until the presence of the Lord” would be rewarded. Their oppressors would then be judged, and Christians would find real and lasting relief from all hardships and injustices.

the presence of the Lord: That is, the invisible presence of the Lord Jesus Christ.​—See Glossary, “Presence,” and study note on Mt 24:3.

The farmer keeps waiting: A farmer had to work hard to plant and tend his crop, but he had no control over the weather or the growth of the plants. (Compare Mr 4:27, 28.) He needed to wait patiently for the harvest, trusting in Jehovah and the natural processes that He had put in place. (Isa 30:23; 55:10; Jer 5:24) The farmer could confidently expect that he would reap “the precious fruit of the earth” for himself and his family.

until the early rain and the late rain arrive: In Israel, “the early rain” came in the autumn (in October/November). It softened the soil that had been baked hard by the summer heat and allowed the farmer to plow his land in preparation for sowing. The much-anticipated “late rain” came in the spring (in March/April). It watered the growing crops so that they would ripen.​—De 11:14; Jer 5:24; Joe 2:23; Zec 10:1; see App. B15.

5:8

make your hearts firm: James here urges his fellow believers to strengthen their figurative heart, or inner person. The expression “make . . . firm” translates a Greek verb that can convey the idea of gaining physical strength, for example, by eating something in preparation for a journey. (Compare Jg 19:5, 8 [and ftns.], where the same Greek expression is used in the Septuagint.) Here James uses this expression to refer to gaining inner strength​—the kind of determination and courage that come from trusting in God. (Ps 112:7, 8) Christians who develop such firmness would be able to remain unwavering in faith, never giving way to doubt. (Col 1:23; 1Th 3:12, 13; Jas 1:6 and study note) They could gain this strength by meditating on their hope in the blessings to come at the time of “the presence of the Lord.”

the presence of the Lord has drawn close: James here urges his readers to keep “the presence of the Lord” Jesus Christ close in mind. (Compare 2Pe 3:11, 12 and study note.) Although none of those early Christians would live until that time, they needed to keep their hearts firm and their faith alive, trusting that the Lord’s presence would come at God’s appointed time. (Compare 2Th 2:1-3; see study note on verse 1.) Regardless of the timing, they needed to live their relatively short human lives as if the Lord’s presence were close at hand. (Ro 13:11) Doing so would help them to remain patient as well as to maintain their zeal for sharing the good news. But if they lost their patience and failed to endure, they would lose out on the blessings that God had in store for them.​—Heb 10:36.

5:9

Do not grumble against one another: The Greek verb here rendered “grumble” can convey the idea of sighing or groaning inwardly. (Compare Heb 13:17, where it is rendered “sighing.”) So here James seems to focus on the feelings that Christians harbor toward one another, which could influence their speech and conduct. Thus, James warns his fellow believers to avoid complaining or murmuring about their spiritual brothers and sisters​—even inwardly​—since those who do such grumbling could bring judgment on themselves.​—Mt 7:1, 2; Php 2:14 and study note.

The Judge: This evidently refers to Christ Jesus. One reason for reaching this conclusion is that God “has entrusted all the judging” to him, starting with “the house of God.” (Joh 5:22; 1Pe 4:17) Also, James says that this Judge “is standing before the doors.” Similarly, at Mt 24:33, Jesus indicated that he would be “near at the doors” during the time of his presence. Then, during the great tribulation, he will judge “all the nations,” which are pictured as being composed of sheep and goats.​—Mt 25:31, 32.

5:10

take as a pattern . . . the prophets: According to one lexicon, the Greek word here rendered “pattern” can refer to an example or model that “should spur one on to imitate it.” Jesus encouraged his disciples to imitate his way of doing things, saying: “I set the pattern for you.” (Joh 13:15) Similarly, James here urges his readers to imitate God’s faithful spokesmen from times past.​—See Glossary, “Prophet.”

the suffering of evil: Such prophets as Elijah, Jeremiah, and Daniel set an example in suffering all kinds of adversities; they bravely faced opposition and risked death. (1Ki 19:9, 10; Jer 38:6; Da 6:16, 17; Heb 11:36-38) Some were beaten, imprisoned, or even murdered by those who did not want to hear the word of God. (1Ki 18:4, 13; 22:7, 8, 19-28; 2Ch 16:7-10; 24:20-22) Both Jesus and Stephen referred to the bitter persecution endured by the prophets. (Mt 23:31, 32 and study note; Ac 7:52) Despite those trials, the prophets were exemplary in the exercising of patience​—they waited on Jehovah and completely relied on him.​—2Ch 36:15, 16; Jer 20:8-11; Mic 7:7, ftn.

who spoke in the name of Jehovah: The main objective of Jehovah’s faithful prophets was to convey what God wanted people to hear. They spoke “in the name of Jehovah,” representing him. Thus, they often used such expressions as “this is what Jehovah says” (2Sa 7:5; Isa 56:1; Jer 2:2; Am 1:6; Ex 5:1; Eze 2:4; Zec 1:3), “hear the word of Jehovah” (Eze 37:4; Hos 4:1), and “hear . . . what Jehovah is saying” (Mic 6:1).​—For the use of the divine name in this verse, see App. C3 introduction; Jas 5:10.

5:11

We consider happy: Christians who have patiently endured suffering can be considered happy, or blessed, because Jehovah favors them and approves of them. (Mt 5:10-12; Jas 1:2-4; see study note on Mt 5:3.) Jehovah will reward all those who endure faithfully, as he rewarded Job, whom James mentions in this verse.

the endurance of Job: Job is an outstanding example of what true endurance means for a servant of Jehovah. (Jas 1:4 and study note) Satan robbed Job of his servants, his ten children, his health, and his wealth. Even worse, Satan deceived Job into thinking that Jehovah was the one attacking him. Then Job was plagued by false comforters who tried to convince him that he was wicked and that his integrity did not matter to God. Yet, Job endured, steadfastly refusing to give up his integrity.​—Job 1:13-21; 2:6-10; 7:20; 22:2, 3; 25:4-6; 27:5.

Job: This is the only place where Job’s name appears in the Christian Greek Scriptures. James mentions him after discussing God’s prophets who had suffered evil. (Jas 5:10) Unlike such men as Isaiah, Jeremiah, and Jonah, Job is not specifically identified as a prophet. (Mt 2:17; 3:3; 12:39) However, Job did at times act as a spokesman for God. (See Glossary, “Prophet.”) For example, he spoke correctly about things that he could have known only with the help of God’s spirit. (Job 14:13-15; 26:7) Additionally, Job offered sacrifices in behalf of others, as did other faithful patriarchs who served as God’s prophets, such as Noah and Abraham.​—Ge 8:20; 9:24-27; 12:7; 20:7; 1Ch 16:16, 17, 21-23.

the outcome Jehovah gave: James here refers to the loving way in which Jehovah not only brought an end to the trials Satan had inflicted on Job but also showered him with many blessings. He restored Job’s health and reputation and even doubled his former wealth. Job and his wife were blessed with ten more children. And Jehovah exonerated Job from all the vicious slander that his false accusers had heaped on him. Jehovah also blessed Job with deep insight into His wisdom, majesty, and power. Further, Job’s tender and affectionate God granted him another 140 years of life as a reward for his faithful endurance.​—Job 42:1-6, 16, 17.

Jehovah: For the use of the divine name, see App. C3 introduction; Jas 5:11.

Jehovah: For the use of the divine name, see App. C3 introduction; Jas 5:11.

very tender in affection: This expression renders a single Greek word that might also be translated “very compassionate.” According to one lexicon, this Greek word means “with empathy in one’s very inner being.” Another lexicon says, “full of pity, very kind.” The Hebrew Scriptures clearly teach that Jehovah has profound compassion for his faithful servants, and he shows them mercy. (Compare Ex 34:6; Ne 9:17; Ps 103:8; 112:4; Isa 63:9; Joe 2:13.) However, in ancient times, such a concept was quite foreign to many. For instance, some Greek philosophers taught that pity was a weakness and that no god would allow such an emotion to disturb his serenity. Jesus helped to show how wrong such notions were. He perfectly reflected his Father, Jehovah, so he was often “moved with pity” over the suffering of others.​—Lu 7:13; Mt 9:36 and study note; Mr 6:34; compare study notes on Joh 11:33, 35.

merciful: James adds that Jehovah is also “merciful,” meaning that God’s deep feelings of compassion move him to act, to help people in need.​—Lu 6:36; compare study note on 2Co 1:3.

5:12

Above all, my brothers, stop swearing: This admonition echoes what Jesus said about swearing, or oath-taking. Neither Jesus nor James meant that all oath-taking is wrong. Rather, disciples of Christ, who consistently speak the truth, do not need to strengthen their every statement or promise with an oath. (Mt 5:34 and study note; Eph 4:15, 25) James’ readers also needed to avoid the view held by some Jews that a person who swore “by heaven” or “by earth” could retract his oath later. (Mt 5:34 and study note, 35) By prefacing his exhortation to “stop swearing” with the expression “above all,” James emphasizes that his readers should give special attention to this matter.​—See also Mt 5:37 and study note.

5:13

Is there anyone suffering hardship among you?: The Greek term here rendered “suffering hardship” is broad in meaning and may refer to any kind of suffering, including hardship because of sickness, economic problems, and disappointment, as well as persecution. Earlier in his letter, James mentions hardships that befall true worshippers because they serve God. (Jas 1:2, 12; 2:6, 7; 5:4) Additionally, he cites the examples of the hardships endured by the prophets and Job. (Jas 5:10, 11) James advises all those suffering such hardships to pray for help to continue faithful.​—Compare Ro 12:12.

Let him carry on prayer: James here encourages any Christian who is “suffering hardship” to make it a practice, or habit, to turn to God in prayer. Jesus was a man of prayer throughout his earthly life. For example, he prayed when he had serious decisions to make and when he underwent trials. (Lu 5:16 and study note; 6:12, 13; 22:41; Heb 5:7 and study notes) He often encouraged his followers to pray. (Lu 22:40 and study note) In a similar way, the apostle Paul encouraged Christians to “persevere in prayer” and to pray regarding “everything” that could make them anxious or affect their relationship with God. (Ro 12:12; Php 4:6 and study note) Thus, Christians should “keep asking God” for wisdom and leave their problems in his hands.​—Jas 1:5; compare 1Pe 5:7.

Is there anyone in good spirits?: The Greek word for “be in good spirits” can mean to “be cheerful,” and some translations render it that way. The word describes an attitude that does not necessarily depend on outward circumstances. (Compare Ac 27:22, 25, where the same word is rendered “take courage.”) By mentioning both those “suffering hardship” and those who were “in good spirits,” James shows that a Christian always has good reasons to think about God and turn to Him in prayer.

sing psalms: Or “sing praises to God.” James encourages Christians who are “in good spirits” to express their joy by singing songs of praise to Jehovah.​—Mt 26:30 and study note; Eph 5:19 and study notes; see Glossary, “Psalm.”

5:14

Is there anyone sick among you?: This question could also be rendered “Is there anyone feeling weak among you?” The Greek verb used in this phrase is often rendered “be sick” when the context specifically refers to physical illness. (Joh 11:2; Ac 9:37; Php 2:27) However, in other contexts, the term is broader in meaning and is often translated “to be weak.” (Ac 20:35; 1Co 8:11, 12; 2Co 11:29; 12:10; related forms of the word are rendered “weak” at 1Th 5:14 and “weakness(es)” at 2Co 12:9, 10.) It is noteworthy that James advises those who are sick, or weak, to “call the elders” rather than a physician. Thus, James does not seem to be referring primarily to a physical illness. (Jas 5:15, 16, 19, 20) Jesus stated that those who were physically ill would “need a physician.” (Mt 9:12) Of course, challenging circumstances, including physical illness, often leave Christians emotionally and physically exhausted, depressed, and in need of encouragement from the elders. (2Co 12:7b-10; see study note on verse 7.) The Greek word found at Jas 5:14 is also used of those who have “weaknesses in [their] faith,” perhaps requiring assistance to resolve certain doubts. (Ro 14:1, 2) In the next verse, James indicates that some weak ones may have “committed sins.” In that case, the elders could help them to restore their relationship with God.​—Ga 6:1 and study notes; Jude 22, 23.

Let him call the elders: James here urges one who has become weakened emotionally or spiritually to request assistance from the elders in the Christian congregation. (See Glossary, “Elder; Older man.”) As the apostle Paul had indicated, elders should be ready and willing to assist such fellow believers. (Ac 20:35; 1Th 5:14) If a person’s weakness involved sinful conduct, the elders would be ready to help the erring one to restore his relationship with God.​—Jas 5:15.

let them pray over him: James here urges elders to pray with and for those who are feeling weak, are discouraged, or are struggling spiritually. (See study note on Is there anyone sick among you? in this verse.) A Christian dealing with any of those situations would likely feel comforted when sensing the elders’ genuine concern and compassion as they earnestly prayed to Jehovah in his behalf. He could demonstrate his own faith and express his agreement with the prayer by saying a heartfelt “amen.”​—Compare Ne 8:6.

applying oil to him: Here James refers to the soothing and healing properties of olive oil to illustrate how elders can help their fellow Christians. (Isa 1:6; Lu 10:34 and study note) Such loving shepherds use thoughts from God’s Word to encourage and comfort those who have been weakened by trials, emotional exhaustion, or discouragement. The weakened one could find refreshment in such a discussion. For one who had committed sins, the loving efforts of the elders could help him to restore and strengthen his relationship with Jehovah.​—Ps 141:5.

in the name of Jehovah: With this phrase, James emphasizes that when the elders apply spiritual oil, offering Scriptural help, they do not lean on their own ideas; rather, they seek to reflect Jehovah’s mind on matters. In doing so, they recognize Jehovah’s authority and humbly acknowledge that they themselves are not the source of comfort and spiritual healing. Such blessings originate with Jehovah.​—2Co 1:3, 4; for the use of the divine name here, see App. C3 introduction; Jas 5:14.

5:15

the prayer of faith: This phrase refers to a sincere, heartfelt prayer offered by congregation elders in behalf of a fellow worshipper who has requested their help. In such a prayer, the elders might ask Jehovah to raise the individual up by granting the emotional and spiritual strength needed to recover from a weakened condition. They pray with full confidence, trusting that Jehovah hears and answers such petitions. (Ps 65:2; Jas 1:5, 6; 1Jo 5:14) According to one reference work, the Greek word translated “prayer,” as used here, conveys the idea of “a fervent wish or strong petition,” much like a heartfelt supplication.

the sick one: The Greek word used here (kaʹmno, which differs from the word rendered “is . . . sick” in the preceding verse) could also be translated “the tired one.” (Compare Heb 12:3, where a form of the word is rendered “get tired.”) A faithful Christian might become emotionally or spiritually exhausted because of distressing circumstances, oppression, or injustice. (Ec 7:7; Isa 32:2; 2Co 12:7-10) Whether a servant of God is suffering from physical or emotional exhaustion or from spiritual weakness, the prayers of caring elders will make him well, that is, will strengthen him and assist him in his recovery.

Jehovah will raise him up: Jehovah is eager to offer loving support to a Christian who has become weakened, helping him regain emotional and spiritual strength. (Isa 41:10) God does so by reassuring the tired one of His love and gently helping him overcome discouraging thoughts​—such as the mistaken belief that God has abandoned him. (Heb 13:5) Jehovah promises that even those who feel completely exhausted can find renewed strength and hope by turning to him for help.​—Isa 40:30, 31; Php 4:13; Col 1:11; 1Pe 5:10; for the use of the divine name in this verse, see App. C3 introduction; Jas 5:15.

Also, if he has committed sins, he will be forgiven: See study note on Jas 5:14.

5:16

Therefore, openly confess your sins to one another: It seems that James here continues his discussion regarding someone who “has committed sins,” as mentioned in the preceding verse. (Jas 5:15) When a Christian confesses a serious sin to “the elders of the congregation,” he demonstrates his sincere repentance; by making such a confession, he would be taking an important step toward restoring his relationship with Jehovah. (Jas 5:14; compare Isa 57:17-19; Jer 33:6, 7.) He would be following the examples of God’s faithful servants from ancient times who humbly recognized their sinful condition. (Nu 21:7; Ps 51:4) When they confessed their sins to God​—and in some cases to fellow humans​—they showed that they were aware of their wrongdoing and were genuinely repentant. (Ne 1:6; Ps 32:5; Da 9:20; compare Mr 1:5.) For Christians, not every sin called for them to confess to the congregation elders. However, Christians could still apply the principle of confessing sins “to one another” by acknowledging a mistake or wrongdoing that affected a fellow believer. Humbly doing so might be the first step in restoring or improving their relationships with one another.​—Mt 5:23, 24 and study notes.

and pray for one another: James had already instructed “the elders of the congregation” to pray over fellow Christians who had become weakened because of trials, discouragement, or even their own sinfulness. (Jas 5:14, 15) Now he encourages all to “pray for one another.” As used in this verse, the Greek verbs for “confess” and “pray” suggest continuous action. So the whole phrase could also be rendered: “Make it your habit to confess your sins to one another and to pray for one another.” (See study note on Therefore, openly confess your sins to one another in this verse.) Jehovah is pleased to see his people showing their mutual love and concern by praying for one another.​—See study note on 2Co 1:11.

A righteous man’s supplication has a powerful effect: James here encourages the congregation to pray in behalf of fellow Christians because such supplication, or earnest prayer, “has a powerful effect” (lit., “has much force when it is at work”). (See study notes on Ac 4:31; Php 4:6.) Jehovah is always pleased to answer requests that are offered “according to his will.” (1Jo 5:14, 15) James notes that the one offering the prayer must be righteous in God’s eyes, one who exercises faith in Jehovah and seeks to please Him. Next, James illustrates this point by mentioning Elijah’s prayers of faith. (Jas 5:17, 18) In some cases, a supplication may make a difference in what God does and when he does it.​—Isa 38:1-6; 2Co 1:8-11 and study notes on verses 8 and 11; Phm 22 and study note.

5:17

Elijah: James’ Jewish readers especially held Elijah in high regard. They knew that he was a great prophet and a bold, righteous man of prayer. (1Ki 17:20-22; 18:24, 36, 37) They also knew that his name was even applied to the forerunner of the Messiah. (Mal 4:5; Mt 11:13, 14) Though people thought of Elijah as such an outstanding man, he was not without weakness or frailty, as James goes on to show.

a man with feelings like ours: The Greek word here rendered “with feelings like” is defined as “experiencing similarity in feelings or circumstances.” It is translated “having the same infirmities as” at Ac 14:15. Faithful Elijah once felt so dispirited that he said he was no better than his forefathers, who were mere dust and bones in the grave, unable to do anything for anyone. He poured out those intense feelings to God, even asking to die. He later revealed that he thought that his work had been in vain and that he felt alone and frightened. (1Ki 19:1-4, 9, 10) James clearly does not portray Elijah as superhuman or unique. Rather, in saying “with feelings like ours,” James acknowledges that much the same could be said about any ordinary human servant of Jehovah, including himself and his readers. (Ro 3:23; 5:12; Jas 5:10-13) Yet, Elijah’s heartfelt prayers led to extraordinary results.

he prayed earnestly: Under inspiration, James mentions a detail not found in the Hebrew Scriptures account about Elijah​—that the prophet prayed for it “not to rain” and that Jehovah brought the drought in response to that prayer. (1Ki 17:1) The Greek expression rendered “prayed earnestly” literally reads, “prayed with prayer.” That wording reflects a Hebrew way of expressing intensity. In the next verse, James reveals that Elijah “prayed again,” this time for the drought to end. (Jas 5:18) The account in the Hebrew Scriptures does not explicitly mention this prayer either, but it does describe Elijah’s posture on Mount Carmel​—he bowed low to the earth, a position often associated with prayer. This posture also suggests great humility and intensity of feelings.​—1Ki 18:42, 43; compare Ge 24:26; Mt 26:39.

for three years and six months: See study note on Lu 4:25.

5:19

if anyone . . . is led astray from the truth: A Christian could be led off course or wander from the truth as a result of tests of faith, false teachings, or his own desires. (Lu 8:13; 2Th 2:3; 2Ti 3:6; Heb 13:9) Such straying could happen gradually. (Compare Heb 2:1 and study note.) The Greek verb here rendered “is led astray” also occurs at Mt 18:12, 13, where it describes a sheep that has strayed from the flock. Jesus indicated that a loving shepherd would make every effort to find that sheep. A person who has strayed from the truth would be in danger of damaging his relationship with Jehovah and ultimately losing out on everlasting life. So James encourages all Christians, especially shepherds in the congregation, to try to bring back anyone who has been “led astray” from the path of truth.

5:20

whoever turns a sinner back: The Greek word here rendered “turns . . . back” can convey the idea of redirecting a person, helping him to change his way of thinking and to return to God. (See study note on Ac 3:19.) To motivate a sinner to repent and return to doing what is right, a Christian must be patient and persistent. (Compare 2Pe 3:9.) Thus he may help to save him [the sinner] from death, that is, from losing out on everlasting life. In any case, such efforts please Jehovah.​—Eze 34:16; Mt 18:14; Jude 22, 23.

will cover a multitude of sins: In the Scriptures, the expression “to cover sin” is often used to emphasize Jehovah’s willingness to forgive sin. (Ps 32:1; 85:2, ftn.; Ro 4:7 and study note) God responds to sincere repentance by forgiving even serious sins. The phrase “a multitude of sins” focuses, not on the number of sins or the degree of wickedness involved, but on the vast extent of Jehovah’s forgiveness. (Compare Lu 7:47.) His undeserved kindness is far greater than any sin. (Ps 103:3; Eph 2:4, 5; Col 2:13) A Christian who helps his erring brother to grasp the wrongfulness of his course and to seek divine forgiveness acts as an instrument in Jehovah’s hands.​—Ga 6:1; 1Ti 4:16.