[James 5:12] But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
[16] Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
Swear not at your persecutors, at those that reproach you and say all manner of evil of you; be not put into a passion by the injuries they do you, so as in your passion to be provoked to swear. This swearing is no doubt forbidden here: and it will not excuse those that are guilty of this sin to say they sear only when they are provoked to it, and before they are aware. But the apostle’s warning extends to other occasions of swearing as well as this. Above all things; they should not, in common conversation, before every thing they say, put an oath. All customary needless swearing is undoubtedly forbidden, and all along in scripture condemned, as a very grievous sin.
It is hard to suppose that swearing should be one of the spots of G-d’s children, since Peter, when he was charged with being a disciple of Messiah and would disprove the charge, cursed and swore, thereby thinking most effectually to convince them that he was no disciple of Y’Shua, it being well known of such that they durst not allow themselves in swearing; but possibly some of the looser sort of those who were called Believers might, among other sins here charged upon them, be guilty also of this and indeed the most execrable oaths and curses now daily wound the ears and hearts of all serious Believers.
The Jews of James’ time made distinctions between “binding oaths” and “non-binding oaths.” Oaths that did not include the name of G-d were considered non-binding, and to use such oaths was a way of “crossing your fingers” behind your back when telling a lie. It is these kinds of oaths that James condemns.
The Bible does not forbid the swearing of all oaths, only against the swearing of deceptive, unwise, or flippant oaths. On occasion, G-d Himself swears oaths (Luke 1:73; Hebrews 3:11; Hebrews 6:13).
James again echoes the teaching of Y’Shua in the Sermon on the Mount (Matthew 5:34-37). The need to swear or make oaths, beyond a simple and clear yes or no betrays the weakness of your word. It demonstrates that there is not enough weight in your own character to confirm your words.
This lack of character will be exposed at the judgment seat. This motivates us all the more to prepare for that judgment by our speaking with integrity and meaning what we say and say what we mean.
Let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of G-d to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that your keep to truth, and are firm to your word, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third commandment: The L-rd will not hold him guiltless that takeing his name in vain.’’
Sometimes it may be well to confess our faults to some praying friend that they may help us to plead with G-d for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. And sometimes also it may be of good use to Believers to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships, and where they may help each other by their prayers to obtain pardon of their sins and power against them. Those who make confession of their own faults one to another should thereupon pray with and for one another.
James reminds us that mutual confession and prayer brings healing, both physically and spiritually. These free us from the heavy burdens (physically and spiritually) of unresolved sin, and removes hindrances to the work of the Holy Spirit.
Confession to another in the body of G-d is essential, because sin will demand to have us to itself, isolated from all others. Confession breaks the power of secret sin.
Yet, confession need not be made to a “priest” or any imagined mediator; we simply confess to one another as appropriate. Confession is good, but must be made with discretion. An unwise confession of sin can be the cause of more sin.
Sin should especially be confessed where physical healing is necessary. It is possible - though by no means always the case - that a person’s sickness is the direct result of some sin that has not been dealt with, as Paul describes in 1 Corinthians 11:30.
The root form of confess means literally to say the same thing; hence, it means that in confession sin we agree to identify it by its true name and admit that it is sin.
The one who hears the confession should have the proper response: loving, intercessory prayer, and not human wisdom, gossiping, or “sharing” the need with others.
Much of our prayer is not effective simply because it is not fervent. It is offered with a lukewarm attitude that virtually asks G-d to care about something that we care little about. Effective prayer must be fervent, not because we must emotionally persuade a reluctant G-d, but because we must gain G-d’s heart by being fervent for the things He is fervent for.
Additionally, effective prayer is offered by a righteous man. This is someone one who recognizes the grounds of his righteousness reside in Y’Shua, and whose personal walk is generally consistent with the righteousness that he has in Y’Shua.
To truly pray, by definition, is to pray earnestly!
Showing posts with label James. Show all posts
Showing posts with label James. Show all posts
Compromise and Covetousness
[James 4: 7] Submit yourselves therefore to God. Resist the devil, and he will flee from you.
[17] Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
[11] Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
A rebuke of compromise and covetousness among Christians, James seems to be bothered more by the selfish spirit and bitterness of the quarrels than by the rights and wrongs of the various viewpoints. The types of desires that lead to conflict are described. Covetousness leads to conflict (you lust and do not have). Anger and animosity lead to conflict (murder). James sought to force his readers to realize the depth of the evil in their bitter hatred toward others.
James looks back to the Sermon on the Mount when he uses murder to express more than actual killing, but also as an inward condition of heart, shown outwardly by anger (Matthew 5:21-22).
The reason these destructive desires exist among Christians is because they are not seeking G-d for their needs but ask amiss, asking G-d with purely selfish motivation.
Destructive desires persist, even if we pray, because our prayers may be self-centered and self-indulgent. We must remember that the purpose of prayer is not to persuade a reluctant G-d to do our bidding. The purpose of prayer is to align our will with His and in partnership with Him, to ask Him to accomplish His will on this earth. (Matthew 6:10).
Adulterers and adulteresses is a rebuke in Old Testament vocabulary. G-d spoke this way in the Old Testament when His people were attracted to some form of idolatry. G-d is the “husband” and we are His “wife.” As James sees it here, their covetousness is idolatry (Colossians 3:5) and friendship with the world.
We cannot both be friends of this world system in rebellion against G-d, and friends of G-d at the same time (Matthew 6:24), even the desire to be a friend of the world makes one an enemy of G-d.
The indwelling presence of the Holy Spirit has a jealous yearning for our friendship with G-d and the Christian who lives in compromise can’t help but be convicted by it. The same Holy Spirit convicting us of our compromise will also grant us the grace to serve
G-d as we should. But this grace only comes to the humble. Grace and pride are eternal enemies. Pride demands that G-d bless me in light of my merits, whether real or imagined. But grace will not deal with me on the basis of anything in me, good or bad, but only on the basis of who G-d is. It isn’t as if our humility earns the grace of G-d. Humility merely puts us in a position to receive the gift He freely gives.
In light of the grace offered to the humble, there is only one thing to do: submit to G-d. This means to order yourself under G-d, to surrender to Him as a conquering King, and start receiving the benefits of His reign.
To solve the problems of carnality and the strife it causes, we must also resist the devil. This means to stand against devil’s deceptions and his efforts to intimidate.
It is no good to submit to G-d’s authority and to resist the devil’s attack and then fail to draw near to G-d. If we are far from G-d, He hasn’t distanced Himself from us. We have distanced ourselves from Him.
Humbling ourselves and getting right with G-d must result in our getting right with other people. When we are right with other people, it will show in the way we talk about them. So we must not speak evil of one another and not judge our brother.
James rightly will guard us against the illusion that we might be right with G-d, yet evil towards our brother. As John says, he who does not love his brother whom he has seen, how can he love G-d whom he has not seen? (1 John 4:20)
When we judge our brother, we put ourselves in the same place as the Law, in effect judging the Law. This is something that we have no authority to do, because there is one Lawgiver - so who are you to judge another?
However high and orthodox our view of G-d’s Law might be, a failure actually to do it says to the world that we do not in fact put much store by it!
The Church says we are to be ‘fruit inspectors’ (still a form of judging) but the Scriptures do not say we are to even do this. If we are watching by one’s fruit it would be: Gal. 5:22-23; Eph. 5:9 “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, in all goodness and righteousness and truth.” We have taken on the’ world’s’ form of judging not noticing one’s spiritual fruit. And I wish to take this time to repent and ask forgiveness of anyone that I had judged through the eyes of the world, may I view their godly fruit and not judge.
The solutions for strife: in humility, get right with G-d and get right with other people.
[17] Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
[11] Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
A rebuke of compromise and covetousness among Christians, James seems to be bothered more by the selfish spirit and bitterness of the quarrels than by the rights and wrongs of the various viewpoints. The types of desires that lead to conflict are described. Covetousness leads to conflict (you lust and do not have). Anger and animosity lead to conflict (murder). James sought to force his readers to realize the depth of the evil in their bitter hatred toward others.
James looks back to the Sermon on the Mount when he uses murder to express more than actual killing, but also as an inward condition of heart, shown outwardly by anger (Matthew 5:21-22).
The reason these destructive desires exist among Christians is because they are not seeking G-d for their needs but ask amiss, asking G-d with purely selfish motivation.
Destructive desires persist, even if we pray, because our prayers may be self-centered and self-indulgent. We must remember that the purpose of prayer is not to persuade a reluctant G-d to do our bidding. The purpose of prayer is to align our will with His and in partnership with Him, to ask Him to accomplish His will on this earth. (Matthew 6:10).
Adulterers and adulteresses is a rebuke in Old Testament vocabulary. G-d spoke this way in the Old Testament when His people were attracted to some form of idolatry. G-d is the “husband” and we are His “wife.” As James sees it here, their covetousness is idolatry (Colossians 3:5) and friendship with the world.
We cannot both be friends of this world system in rebellion against G-d, and friends of G-d at the same time (Matthew 6:24), even the desire to be a friend of the world makes one an enemy of G-d.
The indwelling presence of the Holy Spirit has a jealous yearning for our friendship with G-d and the Christian who lives in compromise can’t help but be convicted by it. The same Holy Spirit convicting us of our compromise will also grant us the grace to serve
G-d as we should. But this grace only comes to the humble. Grace and pride are eternal enemies. Pride demands that G-d bless me in light of my merits, whether real or imagined. But grace will not deal with me on the basis of anything in me, good or bad, but only on the basis of who G-d is. It isn’t as if our humility earns the grace of G-d. Humility merely puts us in a position to receive the gift He freely gives.
In light of the grace offered to the humble, there is only one thing to do: submit to G-d. This means to order yourself under G-d, to surrender to Him as a conquering King, and start receiving the benefits of His reign.
To solve the problems of carnality and the strife it causes, we must also resist the devil. This means to stand against devil’s deceptions and his efforts to intimidate.
It is no good to submit to G-d’s authority and to resist the devil’s attack and then fail to draw near to G-d. If we are far from G-d, He hasn’t distanced Himself from us. We have distanced ourselves from Him.
Humbling ourselves and getting right with G-d must result in our getting right with other people. When we are right with other people, it will show in the way we talk about them. So we must not speak evil of one another and not judge our brother.
James rightly will guard us against the illusion that we might be right with G-d, yet evil towards our brother. As John says, he who does not love his brother whom he has seen, how can he love G-d whom he has not seen? (1 John 4:20)
When we judge our brother, we put ourselves in the same place as the Law, in effect judging the Law. This is something that we have no authority to do, because there is one Lawgiver - so who are you to judge another?
However high and orthodox our view of G-d’s Law might be, a failure actually to do it says to the world that we do not in fact put much store by it!
The Church says we are to be ‘fruit inspectors’ (still a form of judging) but the Scriptures do not say we are to even do this. If we are watching by one’s fruit it would be: Gal. 5:22-23; Eph. 5:9 “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, in all goodness and righteousness and truth.” We have taken on the’ world’s’ form of judging not noticing one’s spiritual fruit. And I wish to take this time to repent and ask forgiveness of anyone that I had judged through the eyes of the world, may I view their godly fruit and not judge.
The solutions for strife: in humility, get right with G-d and get right with other people.
Bridle Tongue
[James 3:5] Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
6] And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
[8] But the tongue can no man tame; it is an unruly evil, full of deadly poison.
[9] Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
[10] Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
James exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show they need to guarded their words.
If a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a steersman has over a ship if he has hold of the rudder. He is perfect in that sense, that he has complete control over himself, and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered "to bridle," means to lead or guide with a bit; then to rein in, to check, to moderate, to restrain. A man always has complete government over himself if he has the entire control of his tongue. It is that by which he gives expression to his thoughts and passions; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit.
We put bits in the horses' mouths, the meaning of this simple illustration is, that as we control a horse by the bit-- though the bit is a small thing--so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse.
The design of the apostle is to illustrate the power and influence of the tongue. This may be done in a great many respects: and the apostle does it by referring to its boasting; to the effects which it produces, resembling that of fire, to its untameableness and to its giving utterance to the most inconsistent and out of place thoughts. The particular idea here is that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle means doubtless to convey the idea that it boasts not unjustly of its importance. It has all the influence in the world, for good or for evil, which it claims.
A very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighborhood or a village "in a flame."
The fire of the tongue has been used to burn many. Children are told sticks and stones may break my bones, but words can never hurt me. But that child's rhyme isn't really true. The bitter pain of a word spoken against us can hurt us for a lifetime, long after a broken bone has healed.
What others say to us and what we say to others can last a long time, for good or for evil. The casual sarcastic or critical remark can inflict a lasting injury on another person. The well-timed encouragement or compliment can inspire someone for the rest of their life.
Proverbs 10:19-21 In the multitude of words sin is not lacking, but he who restrains his lips is wise. The tongue of the righteous is choice silver; the heart of the wicked is worth little. The lips of the righteous feed many, but fools die for lack of wisdom.
Proverbs 12:25 Anxiety in the heart of man causes depression, but a good word makes it glad.
Proverbs 16:24 Pleasant words are like a honeycomb, sweetness to the soul and health to the bones.
Proverbs 18:21 Death and life are in the power of the tongue, and those who love it will eat its fruit.
No man can tame the tongue: Yet it can be brought under the power and the control of the Holy Spirit. We might say that only G-d Himself is mightier than the human tongue!
The untamable tongue is even more dangerous when we consider the deadly poison it can deliver. With it we bless our Heavenly Father, and with it we curse men, who have been made in the similitude of G-d. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. Our speech should be consistently glorifying to G-d. We shouldn't use one vocabulary or one tone of speaking at church, and a different one at home or on the job. Y’Shua taught in Matthew 12:34-37 that a man's words are a reliable revelation of his inner character. What we say can indicate what we are.
6] And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
[8] But the tongue can no man tame; it is an unruly evil, full of deadly poison.
[9] Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
[10] Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
James exhortation to them who wished to thrust themselves into the teacher's office, supposing, because they had the gift of a ready flow of speech, that therefore they might commence teachers of Divine things; he proceeds to show they need to guarded their words.
If a man can control his tongue, he has complete dominion over himself, as much as a man has over a horse by the bit, or as a steersman has over a ship if he has hold of the rudder. He is perfect in that sense, that he has complete control over himself, and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered "to bridle," means to lead or guide with a bit; then to rein in, to check, to moderate, to restrain. A man always has complete government over himself if he has the entire control of his tongue. It is that by which he gives expression to his thoughts and passions; and if that is kept under proper restraint, all the rest of his members are as easily controlled as the horse is by having the control of the bit.
We put bits in the horses' mouths, the meaning of this simple illustration is, that as we control a horse by the bit-- though the bit is a small thing--so the body is controlled by the tongue. He who has a proper control over his tongue can govern his whole body, as he who holds a bridle governs and turns about the horse.
The design of the apostle is to illustrate the power and influence of the tongue. This may be done in a great many respects: and the apostle does it by referring to its boasting; to the effects which it produces, resembling that of fire, to its untameableness and to its giving utterance to the most inconsistent and out of place thoughts. The particular idea here is that the tongue seems to be conscious of its influence and power, and boasts largely of what it can do. The apostle means doubtless to convey the idea that it boasts not unjustly of its importance. It has all the influence in the world, for good or for evil, which it claims.
A very little fire is sufficient to ignite a large quantity of combustible materials, and that the tongue produces effects similar to that. A spark will kindle a lofty pile; and a word spoken by the tongue may set a neighborhood or a village "in a flame."
The fire of the tongue has been used to burn many. Children are told sticks and stones may break my bones, but words can never hurt me. But that child's rhyme isn't really true. The bitter pain of a word spoken against us can hurt us for a lifetime, long after a broken bone has healed.
What others say to us and what we say to others can last a long time, for good or for evil. The casual sarcastic or critical remark can inflict a lasting injury on another person. The well-timed encouragement or compliment can inspire someone for the rest of their life.
Proverbs 10:19-21 In the multitude of words sin is not lacking, but he who restrains his lips is wise. The tongue of the righteous is choice silver; the heart of the wicked is worth little. The lips of the righteous feed many, but fools die for lack of wisdom.
Proverbs 12:25 Anxiety in the heart of man causes depression, but a good word makes it glad.
Proverbs 16:24 Pleasant words are like a honeycomb, sweetness to the soul and health to the bones.
Proverbs 18:21 Death and life are in the power of the tongue, and those who love it will eat its fruit.
No man can tame the tongue: Yet it can be brought under the power and the control of the Holy Spirit. We might say that only G-d Himself is mightier than the human tongue!
The untamable tongue is even more dangerous when we consider the deadly poison it can deliver. With it we bless our Heavenly Father, and with it we curse men, who have been made in the similitude of G-d. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. Our speech should be consistently glorifying to G-d. We shouldn't use one vocabulary or one tone of speaking at church, and a different one at home or on the job. Y’Shua taught in Matthew 12:34-37 that a man's words are a reliable revelation of his inner character. What we say can indicate what we are.
Teacher's of the Word
[James 3:1] My brethren, be not many masters, knowing that we shall receive the greater condemnation.
Masters – let not many of you become teachers, to become public teachers, without much regard for the proper qualifications for that office. Many wish to be teachers who have more need to learn, believers were running out to teach without paying the price of full studying, even in the Old Testament one had to go to school to study the Word. James endeavored to suppress a spirit which has not been uncommon in the world, to become public teachers as a means of more influence and power, and without any suitable regard to the proper gift for such an office. Such a position, indeed, implies authority, but it is authority based not on power, but on superior qualifications.
This fondness for the office of teachers was naturally carried with into the Christian church and it is this which the apostle here rebukes. (A proof of some importance that this prevailed in the early Christian church is furnished by a passage in the Apocryphal work called "The Ascension of Isaiah the Prophet;" a work which Dr. Lawrence, the editor, supposes was written not far from the apostolic age. "In those days (the days of the Messiah) shall many be attached to office, destitute of wisdom; multitudes of iniquitous elders and pastors, injurious to their flocks, and addicted to rapine, nor shall the holy pastors themselves diligently discharge their duty" chap. iii. 23-24).
This caution is still necessary; there are multitudes, which G-d has never called, but through their insufficiency the flocks over which they have assumed the mastery perish for lack of knowledge, and their blood will G-d require at the watchman's hand. Blockheads are common, and knaves and hypocrites may be found everywhere.
Teachers have the greater accountability and the difficulty of not stumbling, knowing that they shall receive a stricter judgment. It is easy to take the position of teacher lightly in the Word, without considering its cost in terms of accountability. Y’Shua warned to whom much is given, from them much will be required; and to whom much have been committed, of them they will ask the more. (Luke 12:48)
For we all stumble in many things: The greater accountability of teachers is especially sobering in light of our common weaknesses. After all, we all stumble in many things. The ancient Greek word translated stumble does not imply a fatal fall, but something that trips us up and hinders our progress with the L-rd.
James includes himself among those who stumble. But he does not excuse his or our stumbling. We know that well all stumble, but we should all press on to a better walk with the L-rd, marked by less stumbling.
If anyone does not stumble in word, he is a perfect man - By this, James provides a measure of spiritual maturity for teachers and for all Believers. To not stumble in word shows true spiritual maturity. This is especially relevant to teachers, who have so much more opportunity to sin with their tongue.
A teacher’s responsibility is to teach the Word and give all the information known or believed though out the ages, that the student (disciple) may use their G-d given free choose to take the time to “Study to show thyself approved unto G-d, a workman that needed not to be ashamed, rightly dividing the word of truth.” 2 Tim. 2:15. We are not to just be hearers but good students ourselves!
Masters – let not many of you become teachers, to become public teachers, without much regard for the proper qualifications for that office. Many wish to be teachers who have more need to learn, believers were running out to teach without paying the price of full studying, even in the Old Testament one had to go to school to study the Word. James endeavored to suppress a spirit which has not been uncommon in the world, to become public teachers as a means of more influence and power, and without any suitable regard to the proper gift for such an office. Such a position, indeed, implies authority, but it is authority based not on power, but on superior qualifications.
This fondness for the office of teachers was naturally carried with into the Christian church and it is this which the apostle here rebukes. (A proof of some importance that this prevailed in the early Christian church is furnished by a passage in the Apocryphal work called "The Ascension of Isaiah the Prophet;" a work which Dr. Lawrence, the editor, supposes was written not far from the apostolic age. "In those days (the days of the Messiah) shall many be attached to office, destitute of wisdom; multitudes of iniquitous elders and pastors, injurious to their flocks, and addicted to rapine, nor shall the holy pastors themselves diligently discharge their duty" chap. iii. 23-24).
This caution is still necessary; there are multitudes, which G-d has never called, but through their insufficiency the flocks over which they have assumed the mastery perish for lack of knowledge, and their blood will G-d require at the watchman's hand. Blockheads are common, and knaves and hypocrites may be found everywhere.
Teachers have the greater accountability and the difficulty of not stumbling, knowing that they shall receive a stricter judgment. It is easy to take the position of teacher lightly in the Word, without considering its cost in terms of accountability. Y’Shua warned to whom much is given, from them much will be required; and to whom much have been committed, of them they will ask the more. (Luke 12:48)
For we all stumble in many things: The greater accountability of teachers is especially sobering in light of our common weaknesses. After all, we all stumble in many things. The ancient Greek word translated stumble does not imply a fatal fall, but something that trips us up and hinders our progress with the L-rd.
James includes himself among those who stumble. But he does not excuse his or our stumbling. We know that well all stumble, but we should all press on to a better walk with the L-rd, marked by less stumbling.
If anyone does not stumble in word, he is a perfect man - By this, James provides a measure of spiritual maturity for teachers and for all Believers. To not stumble in word shows true spiritual maturity. This is especially relevant to teachers, who have so much more opportunity to sin with their tongue.
A teacher’s responsibility is to teach the Word and give all the information known or believed though out the ages, that the student (disciple) may use their G-d given free choose to take the time to “Study to show thyself approved unto G-d, a workman that needed not to be ashamed, rightly dividing the word of truth.” 2 Tim. 2:15. We are not to just be hearers but good students ourselves!
Faith & Works
[James 2:18] Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
The sense is, "someone might say," or, "to this it might be urged in reply." That is, it might perhaps be said that religion is not always manifested in the same way, or we should not suppose that, because it is not always exhibited in the same form, it does not exist. One man may manifest it in one way, and another in another, and still both have true piety. One may be distinguished for his faith, and another for his works, and both may have real religion. This objection would certainly have some plausibility, and it was important to meet it. It would seem that all religion was not to be manifested in the same way, as all virtue is not; and that it might occur that one man might be particularly well-known for one form of religion, and another for another; as one man may be distinguished for zeal, and another for meekness, and another for integrity, and another for truth, and another for his gifts in prayer, and another for his large-hearted compassion. To this the apostle replies, that the two things referred to, faith and works, were not independent things, which could exist separately, without the one materially influencing another as, for example, charity and chastity, zeal and meekness; but that the one was the germ or source of the other, and that the existence of the one was to be known only by its developing itself in the form of the other. A man could not show that he possessed the one unless it developed itself in the form of the other. In proof of this, he could boldly appeal to any one to show a case where faith existed without works. He was himself willing to submit to this just trial in regard to this point, and to demonstrate the existence of his own faith by his works.
You have one form or manifestation of religion in an important or famous degree, and I have another. You are characterized particularly for one of the virtues of religion, and I am for another; as one man may be particularly well-known for meekness, and another for zeal, and another for kindness, and each be a virtuous man. The expression here is equivalent to saying, "One may have faith, and another works.”
you who maintain that faith is enough to prove the existence of religion; that a man may be justified and saved by that alone, or where it does not developed itself in holy living; or that all that is necessary in order to be saved is merely to believe. Let the reality of any such faith as that be shown, if it can be; let any real faith be shown to exist without a life of good works, and the point will be settled. I, says the apostle, will undertake to exhibit the evidence of my faith in a different way in a way about which there can be no doubt, and which is the appropriate method. It is clear, if the common reading here is correct, that the apostle meant to deny that true faith could be evinced without appropriate works.
It is implied here that true faith is adapted to lead to a holy life, and that such a life would be the appropriate evidence of the existence of faith. By their fruits the principles held by men are known.
The case proves what James purposes to prove, that the faith which justifies is only that which leads to good works. Under the trial of one’s faith the result is to be seen the co-operation of faith and good works both contributed to the end.
It must be by a faith that shall produce good works, and whose existence will be shown to men by good works. As justification takes place in the sight of G-d, it is by faith, for He sees that the faith is genuine and that it will produce good works if the individual who exercises faith shall live; and He justifies men in view of that faith, and of no other. If He sees that the faith is merely speculative; that it is cold and dead, and would not produce good works, the man is not justified in His sight. No man will be justified who has not a faith which will produce good works, and which is of an operative and practical character. The ground of justification in the case is faith, and that only; the evidence of it, the carrying it out, the proof of the existence of the faith, is good works; and thus men are justified and saved not by mere abstract and cold faith, but by a faith necessarily connected with good works, and where good works perform an important part.
The sense is, "someone might say," or, "to this it might be urged in reply." That is, it might perhaps be said that religion is not always manifested in the same way, or we should not suppose that, because it is not always exhibited in the same form, it does not exist. One man may manifest it in one way, and another in another, and still both have true piety. One may be distinguished for his faith, and another for his works, and both may have real religion. This objection would certainly have some plausibility, and it was important to meet it. It would seem that all religion was not to be manifested in the same way, as all virtue is not; and that it might occur that one man might be particularly well-known for one form of religion, and another for another; as one man may be distinguished for zeal, and another for meekness, and another for integrity, and another for truth, and another for his gifts in prayer, and another for his large-hearted compassion. To this the apostle replies, that the two things referred to, faith and works, were not independent things, which could exist separately, without the one materially influencing another as, for example, charity and chastity, zeal and meekness; but that the one was the germ or source of the other, and that the existence of the one was to be known only by its developing itself in the form of the other. A man could not show that he possessed the one unless it developed itself in the form of the other. In proof of this, he could boldly appeal to any one to show a case where faith existed without works. He was himself willing to submit to this just trial in regard to this point, and to demonstrate the existence of his own faith by his works.
You have one form or manifestation of religion in an important or famous degree, and I have another. You are characterized particularly for one of the virtues of religion, and I am for another; as one man may be particularly well-known for meekness, and another for zeal, and another for kindness, and each be a virtuous man. The expression here is equivalent to saying, "One may have faith, and another works.”
you who maintain that faith is enough to prove the existence of religion; that a man may be justified and saved by that alone, or where it does not developed itself in holy living; or that all that is necessary in order to be saved is merely to believe. Let the reality of any such faith as that be shown, if it can be; let any real faith be shown to exist without a life of good works, and the point will be settled. I, says the apostle, will undertake to exhibit the evidence of my faith in a different way in a way about which there can be no doubt, and which is the appropriate method. It is clear, if the common reading here is correct, that the apostle meant to deny that true faith could be evinced without appropriate works.
It is implied here that true faith is adapted to lead to a holy life, and that such a life would be the appropriate evidence of the existence of faith. By their fruits the principles held by men are known.
The case proves what James purposes to prove, that the faith which justifies is only that which leads to good works. Under the trial of one’s faith the result is to be seen the co-operation of faith and good works both contributed to the end.
It must be by a faith that shall produce good works, and whose existence will be shown to men by good works. As justification takes place in the sight of G-d, it is by faith, for He sees that the faith is genuine and that it will produce good works if the individual who exercises faith shall live; and He justifies men in view of that faith, and of no other. If He sees that the faith is merely speculative; that it is cold and dead, and would not produce good works, the man is not justified in His sight. No man will be justified who has not a faith which will produce good works, and which is of an operative and practical character. The ground of justification in the case is faith, and that only; the evidence of it, the carrying it out, the proof of the existence of the faith, is good works; and thus men are justified and saved not by mere abstract and cold faith, but by a faith necessarily connected with good works, and where good works perform an important part.
Partiality & Discrimination
[James 2:9] But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
If there should come into your assembly in verse 2; in the ancient Greek, the word assembly is literally Synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a Synagogue shows that he wrote before Gentiles were widely received into the Messianic church. At the time James wrote, all Messianic Believers came from a Jewish heritage. This is the only place in the New Testament where an assembly with Gentiles Christians is clearly called Synagogue.
Till the final rift between Judaism and Christianity both Christian and non-Messianic Jews used, at least often, the same word for their sacred meeting-place.
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosopolepsia--respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Giving honor to whom honor was due, like having special seating for the guest speakers is respectful, but all other people, even of ‘rank’ should find their own place to sit, and so to act equitably towards all attainders.
The duty of impartiality in the treatment of others, verses 1-9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case, to which the apostle refers for an illustration of this, is that where two persons should come into an assembly of worshippers, one elegantly dressed, and the other meanly clad, and they should show special favor to the former, and should assign to the latter a more humble place.
A stranger coming into any place of worship, no matter what his rank, dress, or complexion, should be treated with respect, and everything should be done that can be to win his heart to the service of G-d.
But if you say unto him, Sit thou here in a good place, that is, in an honorable place near the pulpit; or in some elevated place where he would be conspicuous.
Nothing has been more remarkable than the very thing adverted to here by James, that notwithstanding this, many who profess to be Believers have been more disposed to treat certain persons with respect and attention than they have within their own congregation, if they were poor; that they have cultivated the favor, sought the friendship, desired the smiles, aped the manners, and coveted the society of such persons, rather than the friendship and the favor of their poorer Believers. Today they call it ‘net-working’ (rubbing shoulders with people of importance), yet there is many a professing Believers who would prefer to be at a party given by such persons than at a prayer-meeting where their poorer brethren are assembled; who would rather be known by the world to be the associates and friends of such persons, than of those humble believers who can make no boast of rank or wealth.
The Royal Law which he immediately mentions requiring us to love our neighbor as ourselves, if you fairly comply with the spirit of this Law, you do all that is required of you in regulating your intercourse with others. You are to regard all persons as your neighbors, and are to treat them according to their real worth; you are not to be influenced in judging of them, or in your treatment of them, by their apparel, or their complexion, or the circumstances of their birth, but by the fact that they are fellow-beings. This is another reason why they should not show partiality in their treatment of others, for if, in the true sense, they regarded all others as "neighbors," they would treat no one with neglect or contempt.
The apostle object is to show that the Law of G-d condemned this course, and would hold them to be guilty. The argument here is not from the personal distress which this course would produce in their own minds, but from the fact that the Law of G-d condemned it.
James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh.
It shows that we misunderstand who is important and blessed in the sight of G-d.
When we choose people by what we can see on the surface, we miss the mind of G-d. Remember that Judas appeared to be much better leadership material than Peter.
With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us.
If there should come into your assembly in verse 2; in the ancient Greek, the word assembly is literally Synagogue, the name of the meeting place for Jews. The fact that James calls a Christian meeting place a Synagogue shows that he wrote before Gentiles were widely received into the Messianic church. At the time James wrote, all Messianic Believers came from a Jewish heritage. This is the only place in the New Testament where an assembly with Gentiles Christians is clearly called Synagogue.
Till the final rift between Judaism and Christianity both Christian and non-Messianic Jews used, at least often, the same word for their sacred meeting-place.
The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosopolepsia--respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Giving honor to whom honor was due, like having special seating for the guest speakers is respectful, but all other people, even of ‘rank’ should find their own place to sit, and so to act equitably towards all attainders.
The duty of impartiality in the treatment of others, verses 1-9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case, to which the apostle refers for an illustration of this, is that where two persons should come into an assembly of worshippers, one elegantly dressed, and the other meanly clad, and they should show special favor to the former, and should assign to the latter a more humble place.
A stranger coming into any place of worship, no matter what his rank, dress, or complexion, should be treated with respect, and everything should be done that can be to win his heart to the service of G-d.
But if you say unto him, Sit thou here in a good place, that is, in an honorable place near the pulpit; or in some elevated place where he would be conspicuous.
Nothing has been more remarkable than the very thing adverted to here by James, that notwithstanding this, many who profess to be Believers have been more disposed to treat certain persons with respect and attention than they have within their own congregation, if they were poor; that they have cultivated the favor, sought the friendship, desired the smiles, aped the manners, and coveted the society of such persons, rather than the friendship and the favor of their poorer Believers. Today they call it ‘net-working’ (rubbing shoulders with people of importance), yet there is many a professing Believers who would prefer to be at a party given by such persons than at a prayer-meeting where their poorer brethren are assembled; who would rather be known by the world to be the associates and friends of such persons, than of those humble believers who can make no boast of rank or wealth.
The Royal Law which he immediately mentions requiring us to love our neighbor as ourselves, if you fairly comply with the spirit of this Law, you do all that is required of you in regulating your intercourse with others. You are to regard all persons as your neighbors, and are to treat them according to their real worth; you are not to be influenced in judging of them, or in your treatment of them, by their apparel, or their complexion, or the circumstances of their birth, but by the fact that they are fellow-beings. This is another reason why they should not show partiality in their treatment of others, for if, in the true sense, they regarded all others as "neighbors," they would treat no one with neglect or contempt.
The apostle object is to show that the Law of G-d condemned this course, and would hold them to be guilty. The argument here is not from the personal distress which this course would produce in their own minds, but from the fact that the Law of G-d condemned it.
James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh.
It shows that we misunderstand who is important and blessed in the sight of G-d.
When we choose people by what we can see on the surface, we miss the mind of G-d. Remember that Judas appeared to be much better leadership material than Peter.
With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us.
Pure Religion
The phrase "pure religion," means that which is genuine and sincere, or which is free from any improper mixture.
[James 1:12] Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
[17] Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
[18] Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
[19] Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
[22] But be ye doers of the word, and not hearers only, deceiving your own selves.
[23] For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
[26] If any man among you seem to be religious, and bridleth not his tongue, but
deceiveth his own heart, this man's religion is vain.
[27] Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Blessed is the man, this sounds like one of Y’Shua’s’ Beatitudes from the Sermon on the Mount (Matthew 5-7). In those great statements of blessing, Y’Shua wasn't finished telling us how we can be blessed. Here, we learn we can be blessed as we endure temptation.
Temptation is one of the various trials we face. In each and every case, whether by affliction or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. As we persevere through temptation, we are approved, and will be rewarded as the work of G-d in us is evident through our resistance of temptation. The form of trial involved an allurement or inducement to sin; he says that no man should regard it as from G-d. That cannot be His design. The trial is what He aims at, not the sin
When desire has conceived, it gives birth to sin: Springing forth from corrupt desire is sin. Springing forth from sin is death. This progression to death is an inevitable result that Satan always tries to hide from us, but we should never be deceived about.
The crown of life which the L-rd has promised reminds us that it really is worth it to endure under the temptations we face. Our steadfastness will be rewarded as we demonstrate our love for Y’Shua (to those who love Him) by resisting temptation.
From our own fallen natures and from those who would entice us, we expect no true goodness. But every good and every perfect gift comes from the Father in heaven. The ultimate goodness of any gift must be measured on an eternal scale. Something that may seem to be only good (such as winning a lottery) may in fact be turned to our destruction.
G-d's goodness is constant. There is no variation with Him. Instead of shadows, G-d is the Father of lights. In the ancient Greek grammar, James actually wrote "the Father of the lights." The specific lights are the celestial bodies that light up the sky, both day and night. The sun, moon, and stars never "turn off," even when we can't see them. Even so, there is never a shadow with G-d. This means that G-d never changes!
We can see G-d's goodness in our salvation, as He initiated our salvation of His own will, and brought us forth to spiritual life by His word of truth, that we might be to His glory as firstfruits of His harvest, then will come the Gentiles.
Stand firm against unrighteous anger. Slow to wrath; for the wrath of man does not produce the righteousness of G-d: In light of the nature of temptation and the goodness of G-d, we must take special care to be slow to wrath, because our wrath does not accomplish the righteousness of G-d. Our wrath almost always simply defends our own agenda.
We can learn to be slow to wrath by first learning to be swift to hear and slow to speak. So much of our anger and wrath comes from being self-centered not others-centered. Swift to hear is a way to be others-centered. Slow to speak is a way to be others-centered.
Receive with meekness the implanted Word: In contrast to an impure manner of living, we should receive (doing it with meekness, a teachable heart) the implanted Word of G-d. This Word is able to save us, both in our current situation and eternally. The purity of
G-d's Word will preserve us in an impure age.
To take comfort in the fact you have heard G-d's Word when you haven't done it is to deceive yourself. In the ancient world, it was common for people to hear a teacher. But if you followed the teacher and tried to live what he said, you were called a student of that teacher. Y’Shua is looking for students (disciples in Greek) - doers, not just hearers.
Y’Shua used this same point to conclude His great Sermon on the Mount. He said that the one who heard the Word without doing it was like a man who built his house on the sand, but the one who heard G-d's Word and did it was like a man whose house was built on a rock and could withstand the inevitable storms of life and eternity. (Matthew 7:24-27)
If we study the word of G-d intently, and do it (continue in it), then we will be blessed. In the ancient Greek language, the word for looks into speaks of a penetrating examination, so that a person will even bend over to get a better look.
Real religion is not shown by hearing the word, but by doing it. One way to do G-d's Word is to bridle the tongue. Your walk with G-d is useless if it does not translate into the way you live and the way you treat others. Many are deceived in their own heart regarding the reality of their walk with G-d.
Who can doubt that that is good which leads to compassion for the orphan and the helpless widow that is a widow indeed? Notice it was the ‘churches’ responsibility not the governments. Do you know any churches that practice that?
If a man is truly benevolent, he bears the image of that G-d who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well-founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things.
[James 1:12] Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
[17] Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
[18] Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
[19] Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
[22] But be ye doers of the word, and not hearers only, deceiving your own selves.
[23] For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
[26] If any man among you seem to be religious, and bridleth not his tongue, but
deceiveth his own heart, this man's religion is vain.
[27] Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Blessed is the man, this sounds like one of Y’Shua’s’ Beatitudes from the Sermon on the Mount (Matthew 5-7). In those great statements of blessing, Y’Shua wasn't finished telling us how we can be blessed. Here, we learn we can be blessed as we endure temptation.
Temptation is one of the various trials we face. In each and every case, whether by affliction or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. As we persevere through temptation, we are approved, and will be rewarded as the work of G-d in us is evident through our resistance of temptation. The form of trial involved an allurement or inducement to sin; he says that no man should regard it as from G-d. That cannot be His design. The trial is what He aims at, not the sin
When desire has conceived, it gives birth to sin: Springing forth from corrupt desire is sin. Springing forth from sin is death. This progression to death is an inevitable result that Satan always tries to hide from us, but we should never be deceived about.
The crown of life which the L-rd has promised reminds us that it really is worth it to endure under the temptations we face. Our steadfastness will be rewarded as we demonstrate our love for Y’Shua (to those who love Him) by resisting temptation.
From our own fallen natures and from those who would entice us, we expect no true goodness. But every good and every perfect gift comes from the Father in heaven. The ultimate goodness of any gift must be measured on an eternal scale. Something that may seem to be only good (such as winning a lottery) may in fact be turned to our destruction.
G-d's goodness is constant. There is no variation with Him. Instead of shadows, G-d is the Father of lights. In the ancient Greek grammar, James actually wrote "the Father of the lights." The specific lights are the celestial bodies that light up the sky, both day and night. The sun, moon, and stars never "turn off," even when we can't see them. Even so, there is never a shadow with G-d. This means that G-d never changes!
We can see G-d's goodness in our salvation, as He initiated our salvation of His own will, and brought us forth to spiritual life by His word of truth, that we might be to His glory as firstfruits of His harvest, then will come the Gentiles.
Stand firm against unrighteous anger. Slow to wrath; for the wrath of man does not produce the righteousness of G-d: In light of the nature of temptation and the goodness of G-d, we must take special care to be slow to wrath, because our wrath does not accomplish the righteousness of G-d. Our wrath almost always simply defends our own agenda.
We can learn to be slow to wrath by first learning to be swift to hear and slow to speak. So much of our anger and wrath comes from being self-centered not others-centered. Swift to hear is a way to be others-centered. Slow to speak is a way to be others-centered.
Receive with meekness the implanted Word: In contrast to an impure manner of living, we should receive (doing it with meekness, a teachable heart) the implanted Word of G-d. This Word is able to save us, both in our current situation and eternally. The purity of
G-d's Word will preserve us in an impure age.
To take comfort in the fact you have heard G-d's Word when you haven't done it is to deceive yourself. In the ancient world, it was common for people to hear a teacher. But if you followed the teacher and tried to live what he said, you were called a student of that teacher. Y’Shua is looking for students (disciples in Greek) - doers, not just hearers.
Y’Shua used this same point to conclude His great Sermon on the Mount. He said that the one who heard the Word without doing it was like a man who built his house on the sand, but the one who heard G-d's Word and did it was like a man whose house was built on a rock and could withstand the inevitable storms of life and eternity. (Matthew 7:24-27)
If we study the word of G-d intently, and do it (continue in it), then we will be blessed. In the ancient Greek language, the word for looks into speaks of a penetrating examination, so that a person will even bend over to get a better look.
Real religion is not shown by hearing the word, but by doing it. One way to do G-d's Word is to bridle the tongue. Your walk with G-d is useless if it does not translate into the way you live and the way you treat others. Many are deceived in their own heart regarding the reality of their walk with G-d.
Who can doubt that that is good which leads to compassion for the orphan and the helpless widow that is a widow indeed? Notice it was the ‘churches’ responsibility not the governments. Do you know any churches that practice that?
If a man is truly benevolent, he bears the image of that G-d who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well-founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things.
Wisdom
G4678
1) wisdom, broad and full of intelligence; used of the knowledge of very diverse matters
a) the wisdom which belongs to men
1) spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs
2) the science and learning
3) the act of interpreting dreams and always giving the sagest advice
4) the intelligence evinced in discovering the meaning of some mysterious number or vision
5) skill in the management of affairs
6) devout and proper prudence in intercourse with men not disciples of Christ, skill and discretion in imparting Christian truth
7) the knowledge and practice of the requisites for godly and upright living
b) supreme intelligence, such as belongs to God
1) to Christ
2) the wisdom of God as evinced in forming and executing counsels in the formation and government of the world and the scriptures
How to receive the wisdom you need from G-d
[James 1:5] If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
[6] But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
[7] For let not that man think that he shall receive any thing of the Lord.
[8] A double minded man is unstable in all his ways.
If any of you lacks wisdom, trials are a necessary time to seek wisdom from G-d. We often didn't know we needed wisdom until our trial. Once in a time of trial, we need to know if a particular trial is something G-d wants us to eliminate by faith or persevere in by faith. This requires wisdom! For in trials, we need wisdom a lot more than we need knowledge. Knowledge is raw information, but wisdom knows how to use it. Someone has said that knowledge is the ability to take things apart, but wisdom is the ability to put things together.
To receive wisdom, we simply ask of G-d - who gives wisdom generously (liberally), and without despising our request (without reproach).
Upbraideth, this is added, lest any one should fear to come too often to G-d… for he is ready ever to add new blessings to former ones, without any end or limitation. Knowing G-d's generosity that He never despises or resents us for asking for wisdom, should encourage us to ask Him often, we need to just understand that we have the G-d of the open hand, not the god of the clenched fist. Just beware of only seeking His hand more than seeking Him.
When we want wisdom, the place to begin is in the Bible. The place to end is in the Bible. True wisdom will always be consistent with G-d's Word. Our request for wisdom must be made like any other request - in faith, without doubting G-d's ability or desire to give us His wisdom. This shows the kind of heart we need in seeking G-d's wisdom from the Scriptures: a heart that believes G-d's Word, and believes it speaks to us today.
With no wavereth or doubting let not that man suppose that he will receive anything from the L-rd. The one who doubts and lacks faith should not expect to receive anything from the L-rd. This lack of faith and trust in G-d also shows that we have no foundation, being unstable in all our ways.
To ask G-d, but to ask Him in a doubting way, shows that we are double-minded. If we had no faith, we would never ask at all. If we had no unbelief, we would have no doubting. To be in the middle ground between faith and unbelief is to be double-minded.
The man who came to Y’Shua and said L-rd, I believe; help my unbelief (Mark 9:24) was not double-minded. He wanted to believe, and declared his belief. His faith was weak, but it wasn't tinged with a double-minded doubt.
To be sometimes lifted up by faith, and then thrown down again by distrust--to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world--this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for G-d, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions.
The cure of a wavering spirit and a weak faith, the Apostle James shows the ill effects of these:
1. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world.
2. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please G-d nor procure any good for us in the end. While we have but one G-d to trust to, we have but one G-d to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel.
Ignorance is ‘a choose’ and can not be used as an excuse. Whatever your interest is calls for discipline in applying yourself. The word ignorance is the opposite of wisdom in the use of knowledge and is used 17 times in Scripture.
Lack of knowledge:
Hosa 4:6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…
1) wisdom, broad and full of intelligence; used of the knowledge of very diverse matters
a) the wisdom which belongs to men
1) spec. the varied knowledge of things human and divine, acquired by acuteness and experience, and summed up in maxims and proverbs
2) the science and learning
3) the act of interpreting dreams and always giving the sagest advice
4) the intelligence evinced in discovering the meaning of some mysterious number or vision
5) skill in the management of affairs
6) devout and proper prudence in intercourse with men not disciples of Christ, skill and discretion in imparting Christian truth
7) the knowledge and practice of the requisites for godly and upright living
b) supreme intelligence, such as belongs to God
1) to Christ
2) the wisdom of God as evinced in forming and executing counsels in the formation and government of the world and the scriptures
How to receive the wisdom you need from G-d
[James 1:5] If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
[6] But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
[7] For let not that man think that he shall receive any thing of the Lord.
[8] A double minded man is unstable in all his ways.
If any of you lacks wisdom, trials are a necessary time to seek wisdom from G-d. We often didn't know we needed wisdom until our trial. Once in a time of trial, we need to know if a particular trial is something G-d wants us to eliminate by faith or persevere in by faith. This requires wisdom! For in trials, we need wisdom a lot more than we need knowledge. Knowledge is raw information, but wisdom knows how to use it. Someone has said that knowledge is the ability to take things apart, but wisdom is the ability to put things together.
To receive wisdom, we simply ask of G-d - who gives wisdom generously (liberally), and without despising our request (without reproach).
Upbraideth, this is added, lest any one should fear to come too often to G-d… for he is ready ever to add new blessings to former ones, without any end or limitation. Knowing G-d's generosity that He never despises or resents us for asking for wisdom, should encourage us to ask Him often, we need to just understand that we have the G-d of the open hand, not the god of the clenched fist. Just beware of only seeking His hand more than seeking Him.
When we want wisdom, the place to begin is in the Bible. The place to end is in the Bible. True wisdom will always be consistent with G-d's Word. Our request for wisdom must be made like any other request - in faith, without doubting G-d's ability or desire to give us His wisdom. This shows the kind of heart we need in seeking G-d's wisdom from the Scriptures: a heart that believes G-d's Word, and believes it speaks to us today.
With no wavereth or doubting let not that man suppose that he will receive anything from the L-rd. The one who doubts and lacks faith should not expect to receive anything from the L-rd. This lack of faith and trust in G-d also shows that we have no foundation, being unstable in all our ways.
To ask G-d, but to ask Him in a doubting way, shows that we are double-minded. If we had no faith, we would never ask at all. If we had no unbelief, we would have no doubting. To be in the middle ground between faith and unbelief is to be double-minded.
The man who came to Y’Shua and said L-rd, I believe; help my unbelief (Mark 9:24) was not double-minded. He wanted to believe, and declared his belief. His faith was weak, but it wasn't tinged with a double-minded doubt.
To be sometimes lifted up by faith, and then thrown down again by distrust--to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world--this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for G-d, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions.
The cure of a wavering spirit and a weak faith, the Apostle James shows the ill effects of these:
1. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world.
2. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please G-d nor procure any good for us in the end. While we have but one G-d to trust to, we have but one G-d to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel.
Ignorance is ‘a choose’ and can not be used as an excuse. Whatever your interest is calls for discipline in applying yourself. The word ignorance is the opposite of wisdom in the use of knowledge and is used 17 times in Scripture.
Lack of knowledge:
Hosa 4:6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee…
Patience
The biblical meaning of patience, not the way we use the word loosely today to meet our stander of the word. Are people living up to G-d’s Word on patient or do they have to live up to our meaning of patience?
Strong’s G5281
1) steadfastness, constancy, endurance
a) in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings
b) patiently, and steadfastly
2) a patient, steadfast waiting for
3) a patient enduring, sustaining, perseverance
This is a letter for us. Some people have thought that the book of James isn't important for Christians it does not expound human doctrines, but lays much emphasis on G-d's Law.
In many ways, we listen to the book of James because it echoes the teaching of Y’Shua. There are at least fifteen allusions to the Sermon on the Mount in James, a man who knew the teaching of Y’Shua and took it seriously.
[James 1:2] My brethren, count it all joy when ye fall into divers temptations;
Count it all joy when you fall into various trials: James regards trials as inevitable. He says when, not if you fall into various trials. At the same time, trials are occasions for joy, not discouraged resignation. We can count it all joy in the midst of trials, because they are used to produce patience.
[3] Knowing this, that the trying of your faith worketh patience.
Faith produces patience for faith is tested through trials, not produced by trials. Trials reveal what faith we do have, not because G-d doesn't know how much faith we have, but to make our faith evident to ourselves and those around us.
If trials do not produce faith, what does? Romans 10:17 tells us: So then faith comes by hearing, and hearing by the Word of G-d. Faith is built in us as we hear and understand and trust in G-d's Word.
Worketh patience, trials don't produce faith, but when trials are received with faith, it produces patience. But patience is not inevitably produced in times of trial. If difficulties are received in unbelief and grumbling, trials can produce bitterness and discouragement. This is why James exhorts us to count it all joy. Counting it all joy is faith's response to a time of trial.
It is occasionally asserted that James asks his readers to enjoy their trials . . . He did not say that they must feel it all joy, or that trials are all joy
Patience is the ancient Greek word hupomone (to stay, abide, and remain). At its root, it means to remain under. It has the picture of someone under a heavy load and resolutely staying there instead of trying to escape, describes "the frame of mind which endures. This word does not describe a passive waiting, but an active endurance. It isn't so much the quality that helps you sit quietly in the doctor's waiting room as it is the quality that helps you finish a marathon.]
[4] But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
But let patience have its perfect work, that you may be perfect and complete, lacking nothing: The work of patient endurance comes slowly, and must be allowed to have full bloom. Patient endurance is a mark of the person who is perfect and complete, lacking nothing.
The devil endeavors by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified.
Our trials may be of many and different kinds, and therefore we have needed to put on the whole amour of G-d. We must be armed on every side, because temptations lie on all sides. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavor to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but the Father teaches them to be joyful, because such exercises proceed from love and not fury in Him. In them we are conformable to Messiah our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our
L-rd's kingdom among men and edifying the body of the Messiah; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty.
The trying of one grace produces another; and the more the suffering graces of a Believer are exercised the stronger they grow. Tribulation worketh patience, Romans 5:3.
When the work of patience is complete, then the Believer is entire, and nothing will be wanting: it will furnish us with all that is necessary for our running the race and warfare enable us to persevere to the end, and then its work will be ended, and crowned with glory.
Today we say “you are not patient because you can’t wait until we get around to it”.
Instead of “you are growing in faith as you are developing patience active endurance the trial you are going through. You show much faith that worketh patience in you as you hear and understand and trust in G-d's Word.
Patience is to be used positively, it is not a negative word, may we view the word differently.
Strong’s G5281
1) steadfastness, constancy, endurance
a) in the NT the characteristic of a man who is not swerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings
b) patiently, and steadfastly
2) a patient, steadfast waiting for
3) a patient enduring, sustaining, perseverance
This is a letter for us. Some people have thought that the book of James isn't important for Christians it does not expound human doctrines, but lays much emphasis on G-d's Law.
In many ways, we listen to the book of James because it echoes the teaching of Y’Shua. There are at least fifteen allusions to the Sermon on the Mount in James, a man who knew the teaching of Y’Shua and took it seriously.
[James 1:2] My brethren, count it all joy when ye fall into divers temptations;
Count it all joy when you fall into various trials: James regards trials as inevitable. He says when, not if you fall into various trials. At the same time, trials are occasions for joy, not discouraged resignation. We can count it all joy in the midst of trials, because they are used to produce patience.
[3] Knowing this, that the trying of your faith worketh patience.
Faith produces patience for faith is tested through trials, not produced by trials. Trials reveal what faith we do have, not because G-d doesn't know how much faith we have, but to make our faith evident to ourselves and those around us.
If trials do not produce faith, what does? Romans 10:17 tells us: So then faith comes by hearing, and hearing by the Word of G-d. Faith is built in us as we hear and understand and trust in G-d's Word.
Worketh patience, trials don't produce faith, but when trials are received with faith, it produces patience. But patience is not inevitably produced in times of trial. If difficulties are received in unbelief and grumbling, trials can produce bitterness and discouragement. This is why James exhorts us to count it all joy. Counting it all joy is faith's response to a time of trial.
It is occasionally asserted that James asks his readers to enjoy their trials . . . He did not say that they must feel it all joy, or that trials are all joy
Patience is the ancient Greek word hupomone (to stay, abide, and remain). At its root, it means to remain under. It has the picture of someone under a heavy load and resolutely staying there instead of trying to escape, describes "the frame of mind which endures. This word does not describe a passive waiting, but an active endurance. It isn't so much the quality that helps you sit quietly in the doctor's waiting room as it is the quality that helps you finish a marathon.]
[4] But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
But let patience have its perfect work, that you may be perfect and complete, lacking nothing: The work of patient endurance comes slowly, and must be allowed to have full bloom. Patient endurance is a mark of the person who is perfect and complete, lacking nothing.
The devil endeavors by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified.
Our trials may be of many and different kinds, and therefore we have needed to put on the whole amour of G-d. We must be armed on every side, because temptations lie on all sides. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavor to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but the Father teaches them to be joyful, because such exercises proceed from love and not fury in Him. In them we are conformable to Messiah our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our
L-rd's kingdom among men and edifying the body of the Messiah; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty.
The trying of one grace produces another; and the more the suffering graces of a Believer are exercised the stronger they grow. Tribulation worketh patience, Romans 5:3.
When the work of patience is complete, then the Believer is entire, and nothing will be wanting: it will furnish us with all that is necessary for our running the race and warfare enable us to persevere to the end, and then its work will be ended, and crowned with glory.
Today we say “you are not patient because you can’t wait until we get around to it”.
Instead of “you are growing in faith as you are developing patience active endurance the trial you are going through. You show much faith that worketh patience in you as you hear and understand and trust in G-d's Word.
Patience is to be used positively, it is not a negative word, may we view the word differently.
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