Jesus' Half-Brothers Speak: James and Jude

Study Guide Commentary Series, New Testament, Vol. 11. See attached PDF (121 pages)

Passage: 
/assets/pdf/Utley_11JamJud.pdf

Introduction to James

 

OPENING STATEMENTS

A. This was Soren Kierkegaard's favorite book in the New Testament because it emphasizes practical, daily Christianity.

 

B. This was Martin Luther's least favorite book in the New Testament because it seems to contradict Paul's "justification by faith" emphasis in Romans and Galatians (i.e., James 2:14-26).

 

C. This is a very different genre from other NT books

1. very much like a new covenant book of Proverbs (i.e., wisdom literature) spoken by a fiery prophet

2. written early after Jesus' death and still very Jewish and practical

 

AUTHOR

A. The traditional author is James (Hebrew, "Jacob"), the half-brother of Jesus (one of four sons from Mary and Joseph (cf. Matt. 13:55; Mark 6:3). He was the leader of the Jerusalem Church (a.d. 48-62, cf. Acts 12:17; 15:13-21; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:12).

1. He was called "James the Just" and later nicknamed "camel knees" because he constantly prayed on his knees (from Hegesippus, quoted by Eusebius).

2. James was not a believer until after the resurrection (cf. Mark 3:21,31; John 7:5). Jesus appeared to him personally after the resurrection (cf. 1 Cor. 15:7).

3. He was present in the upper room WITH THE DISCIPLES (cf. Acts 1:14) with the disciples (cf. Acts 1:14) and possibly also there when the Spirit came on Pentecost.

4. He was probably married (cf. 1 Cor. 9:5).

5. He is referred to by Paul as a pillar (possibly an apostle, cf. Gal. 1:19) but was not one of the Twelve (cf. Gal. 2:9; Acts 12:17; 15:13).

6. In Antiquities of the Jews, 20.9.1, Josephus says that he was stoned in a.d. 62 by orders from the Sadducees of the Sanhedrin, while another tradition (the second century writers, Clement of Alexandria or Hegesippus) says he was pushed off the wall of the Temple.

7. For many generations after Jesus' death a relative of Jesus was appointed leader of the church in Jerusalem.

 

B. In Studies in the Epistle of James, A. T. Robertson affirms James' authorship.

"There are many proofs that the epistle was written by the author of the speech in Acts 15:13-21—delicate similarities of thought and style too subtle for mere imitation or copying. The same likeness appears between the Epistle of James and the letter to Antioch, probably written also by James (Acts 15:23-29). There are, besides, apparent reminiscences of the Sermon on the Mount, which James may have heard personally or at least heard the substance of it. There is the same vividness of imagery in the epistle that is so prominent a characteristic of the teaching of Jesus" (p. 2).

A. T. Robertson is here following J. B. Mayor's The Epistle of St. James, pp. iii-iv.

 

C. There are two other men named James in the NT apostolic band. However, James, the brother of John, was killed very early in a.d. 44 by Herod Agrippa I (cf. Acts 12:1-2). The other James, "the less" or "the younger" (cf. Mark 15:40), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.

 

D. There have been three theories as to the relationship of James to Jesus:

1. Jerome said that he was Jesus' cousin (by Alphaeus and Mary of Clopas). He deduced this from comparing Matt. 27:56 with John 19:25.

2. Roman Catholic tradition asserts that he was a half-brother by a previous marriage of Joseph (cf. Origen's comments on Matt. 13:55 and Epiphanius in Heresies, 78).

3. Tertullian (a.d. 160-220), Helvidius (a.d. 366-384) and most Protestants assert that he was a true half-brother of Jesus by Joseph and Mary (cf. Matt. 13:55; Mark 6:3).

4. Options #1 and #2 were developed historically to guard the later Roman Catholic doctrine of the perpetual virginity of Mary.

 

DATE

A. If the above authorship is accepted, there are two possible dates.

1. Early, before the Jerusalem Council (Acts 15) in A.D. 49 (if this date is true then James is the earliest NT book to be circulated).

2. Later, just before the death of James in A.D. 62.

 

B. The early date has in its favor

1. the use of "synagogue" (NASB "assembly") in 2:2

2. the lack of church organization

3. the use of the word "elder" in its Jewish sense in 5:14

4. no mention of the controversy over the Gentile mission (cf. Acts 15)

5. James seems to be writing to early Jewish believing communities away from Jerusalem and probably out of Palestine (cf. 1:1)

 

C. The late date has in its favor

1. the possible reaction by James (cf. 2:14-26) to Paul's letter to the Romans (cf. 4:1ff), taking an opposite approach to correct an inappropriate usage of Paul's preaching or writings by the heretics (cf. 2 Pet. 3:15-16).

2. The book apparently assumes basic Christian doctrines because of their total absence from the book.

 

RECIPIENTS

A. The reference to "the twelve tribes that are scattered over the world" (1:1) is our major hint. Also, the inclusion of the letter in the "catholic epistles" (i.e., letters addressed to several churches) reflects its encyclical nature. Obviously one church is not as prominent as a specific though scattered group of individuals and these seem to be Jewish Christians outside of Palestine.

 

B. Although James has a Jewish flavor, it is addressed to a Christian audience. This is confirmed by

1. the use of the term "brother" (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19)

2. the use of the term "Lord" (cf. 1:1,7,12; 2:1; 4:10,15; 5:4,7,8,10,11,14,15)

3. the specific mention of faith in Christ (cf. 2:1); and (4) the expectation of Jesus' return (cf. 5:8).

 

C. There are three possible interpretations of the phrase in 1:1.

1. Jews—This seems improbable because of the recurrent use of "brethren," the lack of the major gospel truths about Jesus, as well as the specific mentioning of faith in Christ in 2:1. Also, after the Babylonian Exile, many of the original twelve tribes never returned. The same metaphor is used symbolically of believers in Rev. 7:4-8.

2. Christian Jews—This seems to be the most likely because of the Jewish flavor of the book and the leadership position of James in the Jerusalem church.

3. The church as spiritual Israel—This is possible because of the use of "diaspora" in 1 Pet. 1:1 and Paul's allusion to the church (believing Jews and Gentiles ) as spiritual Israel (cf. Rom. 2:28-29; 4:16-25; Gal. 3:7,29; 6:16; 1 Pet. 2:5,9).

 

OCCASION

There are two major theories.

A. An attempt to apply the New Covenant specifically to first century Jewish Christians living in pagan settings.

 

B. Some believe it was wealthy Jews persecuting Christian Jews. It is also possible that the early Christians were subject to antisemitic pagan abuse. It was obviously a time of physical need and persecution (cf. 1:2-4,12; 2:6-7; 5:4-11,13-14).

 

LITERARY GENRE

A. This letter/sermon reflects a knowledge of wisdom literature, both canonical (Job - Song of Songs) and inter-biblical (Ecclesiasticus about 180 b.c.). Its emphasis is practical living—faith in action (cf. 1:3-4).

 

B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:

1. loose structure (jumping from one subject to another)

2. many imperatives (54 of them)

3. diatribe (a supposed objector asking questions, cf. 2:18; 4:13). This is also seen in Malachi, Romans, and 1 John.

 

C. Although there are few direct quotations from the OT (cf. 1:11; 2:8,11,23; 4:6), like the book of the Revelation, there are many allusions to the OT.

 

D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it "pearls on a string."

 

E. James seems to be a combination of OT literary genres: (1) sages (wisdom teachers) and (2) prophets (much like Amos or Jeremiah). He uses OT truths but bathes them in Jesus' Sermon on the Mount teachings. (See section B. under Content below).

 

F. Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, p. 69 says, "a case could also be made for the letter (James) as having been written by James as having been first a homily or a sermon – perhaps extracts drawn from a number of James' sermons – and only later cast into the form of a letter and circulated more sidely."

 

CONTENT

A. James uses allusions to Jesus' words, found in the Synoptic Gospels, more than any other NT book.

B. James is reminiscent of the Sermon on the Mount.

 

JAMES SERMON ON THE MOUNT
1:2 Matt. 5:1-2
1:4 Matt. 5:48
1:5 Matt. 7:7 (21:26)
1:12 Matt. 5:3-11
1:20 Matt. 5:22
1:22-25 Matt. 7:24-27
2:5 Matt. 5:3 (25:34)
2:8 Matt. 5:43; 7:12
2:13 Matt. 5:7 (6:14-15; 18:32-35)
3:6 Matt. 5:22,29,30
3:12 Matt. 7:16
3:18 Matt. 5:9; 7:16-17
4:4 Matt. 6:24
4:11-12 Matt. 7:1
4:13 Matt. 6:34
5:2 Matt. 6:19-20
5:10-11 Matt. 5:12
5:12 Matt. 5:34-37

C. It is applied theology (faith without works is dead). Out of 108 verses, 54 are imperatives.

 

CANONIZATION

A. James' inclusion was late and difficult.

1. James was not in the canonical list from Rome about A.D. 200 called "Muratorian Fragment."

2. It was not in the canonical list from North Africa, A.D. 360, called "Cheltenham List" (also called Karl Mommsen's catalog).

3. It was not included in the Old Latin version of the NT.

4. Eusebius lists it as one of the disputed books (Hebrews, James, 2 Peter, II and 3 John, Jude, and Revelation), Hist. Eccl. II:23:24-24; III:25:3.

5. It was not received in the Western Church until the fourth century and was not documented in the Eastern Church until the revision of the Syriac translation of the fifth century called the Peshitta.

6. It was rejected by Theodore of Mopsuetia (a.d. 392-428), the leader of the Antiochean school of biblical interpretation (he rejected all of the catholic epistles).

7. Erasmas had doubts about it, as did Martin Luther, who called it a "strawy epistle" because he felt it contradicted Romans' and Galatians' emphases on "justification by faith."

 

B. Evidence of James' genuineness:

1. It was alluded to in the writings of Clement of Rome (a.d. 95) and later in the second century by Ignatius, Polycarp, Justin Martyr, and Irenaeus.

2. It is alluded to in the non-canonical, but popular, Christian writing called Shepherd of Hermas, written about a.d. 130.

3. It is quoted directly by Origen (a.d. 185-245) in his commentary on John, XIX:23.

4. In his Hist. Eccl. 2:23, Eusebius listed it among the "disputed books," but added that it was accepted by most churches.

5. It is included in the revision of the Syriac translation of a.d. 412 (called the Peshitta).

6. Origen and John of Damascus in the East and Jerome and Augustine in the West championed this book's inclusion in the Canon. It received official canonical status at the Councils of Hippo, a.d. 393, and Carthage, a.d. 397 and again in a.d. 419.

7. It was accepted by Chrysostom (a.d. 345-407) and Theodoret (a.d. 393-457), both leaders of the Antiochean school of biblical interpretation.

 

READING CYCLE ONE (from "A Guide to Good Bible Reading")

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.

1. Theme of entire book

2. Type of literature (genre)

 

READING CYCLE TWO (from "A Guide to Good Bible Reading")

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.

1. Subject of first literary unit

2. Subject of second literary unit

3. Subject of third literary unit

4. Subject of fourth literary unit

5. Etc.

 

Passage: 

James 1

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS4 NKJV NRSV TEV NJB
Salutation Greetings to the Twelve Tribes Salutation Salutation Address and Greetings
1:1 1:1 1:1 1:1 1:1
Faith and Wisdom Profiting from Trials The Blessing of Trials Faith and Wisdom Trials a Privilege
1:2-8 1:2-8 1:2-4 1:2-8 1:2-4
        Prayer with Confidence
    1:5-8   1:5-8
Poverty and Riches The Perspective of Rich and Poor   Poverty and Riches The Lot of the Rich
1:9-11 1:9-11 1:9-11 1:9-11 1:9-11
Trial and Temptation Loving God Under Trials   Testing and Temptation Temptation
1:12-15 1:12-18 1:12-16 1:12-15 1:12
        1:13-15
        Receiving the Word and Putting It into Practice
1:16-18     1:16-18 1:16-17
    1:17-18    
        1:18
Hearing and Doing the Word Qualities Needed in Trials True Worship Hearing and Doing True Religion
1:19-21 1:19-20 1:19-21 1:19-21 1:19-21
  Doers - Not Hearers      
  1:21-27      
1:22-25   1:22-25 1:22-25 1:22-25
1:26-27   1:26-27 1:26-27 1:26-27

 

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical StructureTextual Criticism, and Glossary.

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

POSSIBLE OUTLINE OF CHAPTER 1

There are several ways to outline this chapter. One is to list the characteristics of the redeemed and mature believers versus the redeemed, but weak believers:

 

MATURE WEAK
1. joy amidst trials (1:2)
2. ask for wisdom to endure trials (1:5) 
3. do not doubt in prayer (1:6) 
4. glory in Christ (1:9) 
5. persevere in temptation (1:12) 
6. quick to hear, slow to speak, slow to anger (1:19) 
7. put off all moral evil (1:21)
8. receive the word of God (1:21)
   do the word of God (1:22)
   look to and remember the word of God (1:24-25)
9. careful of speech (1:20)
10. help the needy (1:27)
11. remain unstained by the world (1:27)
(no joy)
(did not ask)
doubt
glory in wealth
yield to temptation
(the opposite)
(the opposite)
(the opposite)
(the opposite)
(the opposite)
(the opposite)
(the opposite)
(the opposite)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT 1:1
 1James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings.

1:1 "James" It is the Greek form of the common Hebrew name, Jacob. He was known by both Jews and Christians in Jerusalem as "James the Just." He became the respected leader of the Jerusalem Church (cf. Acts 15). Some traditional evidence indicates that this was because of his genealogical relationship to Jesus. This seems to have been a pattern in this church for several generations. One reason I believe this book is not pseudonymous in that James does not specifically identify himself or his relationship to Jesus. This humility characterizes NT authors.

▣ "a bond-servant" This refers to either (1) a sense of humility or (2) an OT honorific title (i.e., Moses, David). It is obviously used as the opposite of "Lord" (cf. Jude v. 1).

▣ "of God and the Lord Jesus Christ" This GENITIVE phrase combines God and Jesus in a grammatical parallel in order to assert Jesus' equality with God (cf. Titus 2:13; II Pet. 1:1). It could also link the Father and the Son into one activity (cf. I Thess. 3:11; II Thess. 2:16). NT authors often use the title "Lord" (i.e., kurios, which is synonymous with the Hebrew adon, both translated "owner," "master," "husband," or "lord") to assert the deity of Jesus of Nazareth. It was a term used to translate "YHWH" from the Hebrew OT into the Greek of the Septuagint (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 5:4.

NASB"to the twelve tribes who are dispersed abroad"
NKJV"the twelve tribes who are scattered abroad"
NRSV"the twelve tribes in the Dispersion"
TEV"to all God's people scattered over the whole world"
NJB"the twelve tribes of the Dispersion"

The "twelve tribes" would be an inclusive metaphor for all of the Jewish believers. They are the new people of God, the new Israel (cf. Rom. 2:28,29; Gal. 6:16; I Pet. 2:5,9).

The term "diaspora" (lit. scattered seed) is first used in the LXX where it has several connotations.

1. the removal of God's people from the Promised Land because of their sin (cf. Deuteronomy 27-28)

2. the designation referring to the people (i.e., community) who are exiled

3. the way of designating the place/locality of the exiled Jews (i.e., Babylon, Media, Assyria)

It came to refer to Jews living outside of Palestine. In this context it refers to Jewish Christians in local churches scattered across the Mediterranean (the fulfillment of the ridicule of John 7:35).

SPECIAL TOPIC: THE NUMBER TWELVE

▣ "Greetings" This is the common opening form (i.e., charein) of a Greek letter, but it is rare in the NT letters. It literally means "rejoice." James uses this same "greetings," as in Acts 15:23. Paul slightly changes it from "greetings" to "grace" (i.e., charis).

NASB (UPDATED) TEXT 1:2-4
 2Consider it all joy, my brethren, when you encounter various trials, 3knowing that the testing of your faith produces endurance. 4And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.

1:2 "Consider it" This is an aorist middle imperative. The TEV translates it as "consider yourselves." The Williams NT translates it as "you must consider." James is calling on believers to make a decisive personal choice about how they face their life situations. Knowing Christ changes everything (i.e., Phil. 3:7-8)! It is literally "add it all up!" In the ancient world sets of numbers were totaled at the top, not the bottom, as in our culture.

▣ "all joy" "All" is placed first in the Greek text for emphasis. In James the trials are not joy, but their possible results are (cf. Matt. 5:10-12; Luke 6:22-23: Acts 5:41; Rom, 5:3; I Pet. 1:6). Jesus suffered and we must share this maturing experience (cf. Acts 14:22; Rom. 8:17; II Cor. 1:5,7; Phil, 1:29; 3:10; Heb. 5:8-9; and especially I Pet. 2:21; 3:14-17; 4:12-16).

▣ "my brethren" James uses the term "brethren" (adelphos/adelphoi) to (1) introduce a new subject (like Paul) and (2) to endear himself to his readers, which was necessary because of his hard-hitting prophetic style. James uses this literary technique often (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19).

The Greek term follows the Hebrew connotation of a blood relative, close kin, neighbor, or covenant partner. The Greek term is a combination of "womb" (delphys) and "a" (i.e., one from the same womb). The people of God perceive themselves as God's children. This led to the use of many familial metaphors in the NT: (1) child/children; (2) born again/born from above; (3) adopted; and (4) brother/brothers.

NASB"when you encounter"
NKJV"when you fall into"
NRSV"whenever you face"
TEV"when. . .comes your way"
NJB"when. . .come upon you"

This is an aorist active subjunctive of the compound terms "to fall" and "around." The subjunctive speaks of possible future action, but with some degree of doubt. These believers were experiencing some problems, but apparently not all of them. Trials and problems are common for believers in this fallen world.

▣ "various trials" This is literally "many colored" or "rainbowed" (cf. I Pet. 1:6). In I Peter 4:10 the same word translated by NASB "manifold," is used to describe God's grace. For every trial we face there is a matching grace of God! In James 1:3a trials purify faith, in 1:3b they produce patience, and in 1:4 they produce maturity. Problems happen! How believers face them is the crucial issue!

The word "trials" (peirasmos, cf. v. 12) denotes an attempt to destroy (cf. vv. 13,14). See Special Topic following.

In v. 3 the other word with the connotation of "tempt," "text," or "try" (dokimion, cf. I Pet. 1:7) is used. This word often has the connotation of "tested for strengthening."

1:3 "the testing of" The Greek term dokimos was used of testing metals to prove their genuineness (cf. Pro. 27:21 in the Septuagint). It developed the connotation of "to test with a view toward approval" (cf. 1:12; I Pet. 1:7). God tests His children (cf. Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 3:1,4; II Chr. 32:31; Matt. 4:1; I Pet. 4:12-16), but it is always for strengthening, never for destruction. See Special Topic below.

▣ "faith" Here, the word pistis is used in the sense of personal trust in God through Christ, not Christian doctrine as it does in Jude vv. 3,20.

The Greek term pistis may be translated in English as "trust," "believe," or "faith." This term conveys two distinct aspects of our relationship with God: (1) we put our trust in the trustworthiness of God's promises and Jesus' finished work and (2) we believe the message about God, man, sin, Christ, salvation, etc. Hence, it can refer to the message of the gospel or our trust in the gospel. The gospel is a person to welcome, a message to believe, and a life to live.

SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])

▣ "produces" This is a present middle (deponent) indicative. Notice that an ongoing process, not an instantaneous result, is being emphasized. A similar chain of growth stages is seen in Rom. 5:3-4; Col. 1:11-12; I Pet. 1:6-7. Salvation is a gift and a process! See Special Topic: Greek Terms for Testing at 1:13.

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

▣ "endurance" This Greek word means a "voluntary, active, steadfast, patient endurance." This is a recurrent theme in James (cf. 1:3,4,12; 5:11).

SPECIAL TOPIC: PERSEVERANCE

1:4 "And let endurance have" This is a present active imperative. Of the 108 verses in the book of James there are 54 imperatives. It is a book of exhortation to practical living.

▣ "its perfect results, so that you may be perfect and complete" The Greek word "perfect" (teleios used twice, cf. 1:17,25; 3:2) means "fully equipped," "mature," or "ripe." Noah is described by this same word in the Septuagint of Gen. 6:9. It seems to have the connotation of a mature faith which issues in faithful, loving service. It does not imply or suggest "sinlessness" or "without fault." It is just possible that this could have an eschatological reference. James often looks toward the culmination of the Christian hope (cf. 1:8-9,12; 5:7,8).

The second term "complete" (holoklēria) is used of the health and wholeness of the physical body (cf. Acts 3:16) and metaphorically of the well-being of all mankind, both physically and spiritually (cf. I Thess. 5:23 and in an eschatological sense).

▣ "lacking in nothing" Notice that a mature Christian is described in three ways.

1. perfect (telos)

2. with integrity or complete (holoklēros cf. I Thess. 5:23)

3. lacking in nothing (NJB "not deficient in any way")

Trials are God's means of producing maturity (cf. Heb. 5:8-9). Maturity is not theological insight only, but daily faithful endurance! Maturity is who we are, not what we know! Its fruit is seen and developed in crisis.

SPECIAL TOPIC: CHRISTIAN GROWTH

NASB (UPDATED) TEXT 1:5-8
 5But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. 6But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7For that man ought not to expect that he will receive anything from the Lord, 8being a double-minded man, unstable in all his ways.

1:5 "if" This is a first class conditional sentence which means it is assumed to be true from the author's perspective or for his literary purposes. Believers need wisdom to live a godly life in this fallen world. James knew that trials are often taken as a sign of God's displeasure, but when caused by godliness, exactly the opposite (cf. Job and Psalm 73).

▣ "any of you lacks wisdom" There is a wordplay between vv. 4c and 5a. It is captured in the NASB translation ". . . lacking in nothing. But if any of you lacks wisdom." This theme is continued in 3:13-18.

Notice the universal offer of wisdom "if any of you. . . ." God's wisdom is available to His children, but they must sense the need, ask, and receive. Wisdom, like maturity, is not automatic.

▣ "wisdom" In the OT wisdom/knowledge represents two aspects: (1) intellectual and (2) practical (cf. Pro. 1:1-6). In this context it is the practical, daily insight from God that sustains His persecuted people.

God's gift, through sustained prayer, of wisdom is conditioned on faith without doubt, vv. 5-8. Both believing prayer and God's wisdom are our spiritual weapons in trials and temptations (cf. Eph. 6:10-18).

▣ "let him ask of God" This is a Present active imperative, which is literally "let him continue to ask of God" (cf. Matt. 7:7-8; Luke 11:9). This same verbal form is repeated in v. 6 with the additional qualifying phrase "in faith" (cf. Matt. 17:20; 21:21).  In Matthew it is God who gives "good things"; in Luke it is God who gives "the Holy Spirit"; and in James it is God who gives "wisdom." Wisdom can be personified, as in Pro. 8:22-31. In John 1:1 God's wisdom refers to Jesus (the Logos).

▣ "gives to all" This is a universal promise to all of God's children. Notice how the context develops this universal theme: "if any ask," "gives to all generously," "without reproach," "it will be given." But, there are conditions: "ask in faith," "without doubting." See Special Topic at 4:3.

The universal availability of daily wisdom for believers to know how to live in a way that is pleasing to God is a wonderful truth, especially in times of trials. It is even possible that a gracious God would answer the heartfelt prayer of the lost person (i.e., Acts 10, Cornelius) in giving him/her wisdom also, a wisdom that leads to salvation (cf. II Tim. 3:15).

NASB, NRSV,
TEV, NJB"generously"
NKJV"liberally"

This form of the term haplōs is found only here in the NT. Its root form (haploos) means "single" or "with an undivided motive or mind" (cf. Matt. 6:22 for another possible link to the Sermon on the Mount).

It (haplotēs) came to be used metaphorically of sincerity, genuineness, or purity of motive (cf. Rom. 12:8; II Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22) or liberality (cf. II Cor. 8:2; 9:11,13). James uses it here to describe God's free gift of wisdom to those who ask and continue to ask in faith.

▣ "and without reproach" God is not a harsh, stingy disciplinarian! He is a loving parent who wants the best for His children! He does not play favorites.

1:6 "he must ask in faith" This is the condition for all of God's spiritual gifts and provisions. This does not refer to doubting our abilities, but doubting God's ability and willingness (cf. 5:15; Heb. 11). Faith establishes fellowship with God; doubt destroys it! God has limited Himself to respond to the believing/faithful/trusting prayers of His children! The concept of "unanswered" prayer is discussed again in 4:1-3.

▣ "without any doubting" In the Greek text the term "doubting" is a present middle participle. It is repeated twice. The term "diakrinō" usually means "to discern by making distinctions" (cf. 2:4), but in several passages it takes on the connotation of wavering between two decisions or opinions, which implies an unsettled mind, a lack of mature faith (cf. Matt. 21:21; Mark 11:23; Rom. 4:20; 14:23). It illustrates the continual struggle of (1) the doubting Christian or (2) the Christian with two allegiances (God vs. self).

1:7 "that man" This is a Semitic idiom of contempt. This is parallel to the doubter of v. 6.

▣ "ought not to expect that he will receive anything from the Lord"

SPECIAL TOPIC: EFFECTIVE PRAYER

1:8

NASB"being a double-minded man"
NKJV"he is a double-minded man"
NRSV"being double-minded"
TEV"unable to make up your mind"
NJB"inconsistent in every activity"

Literally this means "two-souled" (only here and in 4:8). This term is unique to James in the NT and in Greek literature. Many believe James coined it. It probably comes from the OT's "double-heart" (cf. I Chr. 12:33; Ps. 12:2). An OT illustration of this concept would be David (a whole heart toward YHWH) vs. Solomon (a half heart). It was used early and often by the early church, first by clement of Rome about a.d. 96. This is possibly an evidence for the early date of this letter. In Paul Bunyan's Pilgrim's Progress, this is seen in "Mr. Facing Both Ways." He is described in v. 6 as a restless ocean and in v. 8 as a double-minded, unstable person. Verses 6-8 describe a person who claims to know God and is part of the believing community. It is possible that v. 6 deals with a doubting person and vv. 7-8 deal with a double-minded person. This passage may reflect the proverbial "two ways" or the Jewish "two intents" (yetzers, cf. Deut. 30:15-20; Or. 4:10-19; matt. 7:13-14).

THE RELATIONSHIP BETWEEN VERSES 7-8 AND 9-11

A. The conjunction used in v. 9 (de) signals the reader that these verses are somehow connected with what goes before. However, the link is unspecified. It is obvious that the discussion of trials, which is introduced in v. 2, begins again in vv. 12ff.

 

B. The contextual connection is uncertain. Some say:

1. the "all joy" of v. 2 relates to "rejoice" of v. 9

2. the trials of v. 2 relate to the tests of poverty or wealth in vv. 9-11.

 

C. Most commentators relate vv. 9-11 to the "trials" of v. 2. These trials are discussed again in vv. 12ff. The trials of vv. 9-11 would uniquely refer to temptations caused by poverty or wealth, not persecution.

 

D. Remember this is a Jewish-type sermon, possibly an anthology of sermons.

 

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. To whom is this letter addressed?

2. What is the purpose of trials according to vv. 3 and 4?

3. What is doubt? How does doubt affect believers' prayers?

4. Are there two kinds of people spoken of in vv. 6-8 or only one?

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT 1:9-11
 9But the brother of humble circumstances is to glory in his high position; 10and the rich man is to glory in his humiliation, because like flowering grass he will pass away. 11For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.

1:9 "brother" Although James has a Jewish flavor, it is addressed to a Christian audience. This is confirmed by

1. the use of the term "brother" (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19)

2. the use of the term "Lord" (cf. 1:1,7,12; 2:1; 4:10,15; 5:4,7,8,10,11,14,15)

3. the specific mention of faith in Christ (cf. 2:1); and (4) the expectation of Jesus' return (cf. 5:8)

 

NASB"of humble circumstances"
NKJV"lowly"
NRSV"who is lowly"
TEV"who are poor"
NJB"in humble circumstances"

This word can refer to physical poverty (i.e., Luke's Sermon on the Plain, cf. Luke 6:20), but in the parallel of the Sermon on the Mount in Matthew it refers to the "spiritually poor" (cf. Matt. 5:3). The word occurs again in James 4:6 and is translated "humble" (cf. Rom. 12:16; II Cor. 10:1).

NASB"to glory"
NKJV"glory"
NRSV"boast"
TEV"must be glad"
NJB"should glory"

This present imperative (kauchaomai) can be seen in the Septuagint of Ps. 32:11 and in the NT in Phil. 3:3. This is a strong Greek term and should be translated "exult" (cf. Rom. 5:2,3,11).

SPECIAL TOPIC: BOASTING

▣ "in his high position" This refers to one's personal exaltation at being a Christian (cf. Jer. 9:23-24). In light of this, worldly distinctions and trials fade into insignificance.

1:10 "the rich man is to glory in his humiliation" The exact point of the comparison is not clear, but it becomes obvious if we assume that both are believers. The NT emphasizes that lack of humility brings a reaction from God (cf. Matt. 23:12; Luke 14:11; 18:14). However, the term "brother" does not appear in v. 10. This passage may be contrasting poor believers and wealthy unbelievers, like 5:1-6 and the parable of Jesus in Luke 16:19-31.

SPECIAL TOPIC: WEALTH

▣ "like flowering grass he will pass away" This metaphor refers to the transitory nature of all material things (cf. II Cor. 4:18). These words in vv. 10-11 are an allusion to Isa. 40:6-8 or Ps. 103:15-16 (cf. I Pet. 1:24-25). The poor need a sense of worth and the rich need a sense of humility. Earthly distinctions fade away in Christ (cf. I Cor. 12:13; Gal. 3:25; col. 3:11) and will one day fade away in the consummated kingdom of God.

1:11 "For the sun rises with a scorching wind" This refers to the desert Sirocco winds. Grass (and humanity) is fragile, dependant, and transitory.

▣ "appearance" This is literally the word "face" used in a specialized sense (cf. Matt. 16:3).

NASB (UPDATED) TEXT: 1:12-18
 12Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. 13Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. 16Do not be deceived, my beloved brethren. 17Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. 18In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

1:12 "Blessed" This verbless exclamatory phrase reflects the Semitic idioms so common in the OT. Two overlapping Hebrew verbs (BDB 80, BDB 138), both translate "blessed," are used repeatedly in this way in all OT genres.

This same idiom is used in Jesus' Sermon on the Mount (Matthew 5-7) and Sermon on the Plain (Luke 6-7), but only once in John's Gospel (cf. John 20:29). However, it does occur seven times in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).

It describes a person who is in a faithful relationship with God in Christ. It is an inner tranquility unaffected by circumstances or physical abundance!

▣ "the man who perseveres under trial" This is a present tense which means continuance under trial (cf. v. 3). Believers are not blessed by the trial, but the spiritual maturity which perseverance and faith produce through them.

▣ "for once he has been approved" "Test" is the Greek word dokimos (cf. v. 3). It often implies "to test with a view toward approval." This approval comes only through testing. It was used in Greek for medical doctors taking a final practical test before graduation. See Special Topic at 1:13.

▣ "crown of life" This is the Greek term stephanos, which was a wreath worn on the head as a symbol of military or athletic victory. It is the word from which we get the English name Stephen. There are several crowns referred to in the NT which faithful believers will receive from God.

1. "the crown of righteousness" (cf. II Tim. 4:8)

2. "the crown of life" (cf. Rev. 2:10; 3:11)

3. "the crown of glory" (cf. I Pet. 5:4)

4. "an imperishable crown" (cf. I Cor. 9:25)

Because of the Jewish flavor of James, this probably does not refer to an athletic victory wreath, but follows the Septuagint where stephanos is used of a royal or priestly crown.

▣ "which the Lord has promised" This is an aorist middle (deponent) indicative with an unexpressed subject (i.e., MSS P23, א, A, B).. The NASB, NKJV, NRSV, and NJB supply "the Lord," while TEV and NIV supply "God." This is typical of many later scribal changes to the original Greek texts. The scribes tried to make the text as specific as possible to remove ambiguity or supposed heretical interpretation. It is also possible that James is following the rabbinical tradition of writing in such a way that the reader si assumed to insert "God" at the appropriate points (cf. A Textual Commentary of the Greek NT, by Bruce Metzger, p. 679).

Also notice this crown (1) is promised by God, but (2) comes through the believer's victory over trials and temptations. As always God deals with mankind through covenant "if. . .then" categories. God provides, initiates, and empowers, but we must respond and continue to respond by repentance, faith, obedience, service, and perseverance.

▣ "to those who love Him" Love is shown by obedience (cf. 2:5; Exod. 20:5-6; Deut. 5:10; 7:9). There is no excuse for disobedience (cf. Luke 6:46).

1:13 "Let no one say" This is a present active imperative with the negative particle which means "stop saying." The implication is that some believers were saying this or, more probably, that this reflects the literary technique called diatribe used often by James.

▣ "when he is tempted" The context implies that one saying that he is tempted by God is attempting to make his sin God's fault. The word tempted (peirasmois) is used in v. 2 in the sense of outward trials, but here the verbal form is used of temptation. God provides, or allows, testing (cf. Matt. 4:1), but Satan does it (i.e., Job 1-2). "Tempted" (peirazō) is a present passive participle (i.e., "he is being tempted"), which often has the connotation of "testing with a view toward destruction." It is the opposite connotation of the word "test" (dokimazō) used in 1:3,12. See Special Topic: Greek Terms for Testing at 1:3.

▣ "I am being tempted by God" God is not the source of evil (cf. Ecclesiasticus 15:11,15,20).

▣ "for God cannot be tempted by evil" This means either (1) not temptable or (2) "untrained in evil" which means that God has no connection or experience with evil.

▣ "He Himself does not tempt anyone" However, the Bible records several of God's tests: Abraham, Gen. 22:1; Israel, Deut, 8:2; Jesus, Matt. 4:1; and believers, Matt. 6:13. This statement seems to be caught up in the differing connotations between the terms "tempt" (peirazō, cf. 1:13), and "test" (dokimazō, cf. 1:3,12). God does not tempt so as to destroy, but He does test so as to strengthen.

1:14 "when he is carried away and enticed by his own lust" These two verbs were used of trapping and luring animals into captivity. We tend to blame others for our sin. We may blame God, the devil, parents, society, education, etc. We are own worst enemy (cf. I Pet. 1:14; II Pet. 2:18). The Bible speaks of three enemies of humanity: the world, the flesh, and the devil (cf. 4:1-7; Eph. 2:1-3). In this context, "the flesh," or our Adamic nature, is the culprit (cf. Ecclesiasticus 15:14-15). Notice that Satan is not even mentioned in this section on human sinfulness. Neither is he mentioned in Paul's section in Romans on human sin (cf. chapters 1-3). Satan is a real tempter, but he cannot force humans to sin and is, therefore, no excuse for their moral failures.

1:15 "when lust has conceived it gives birth to sin" Sin is personified and is viewed as beginning in the mind. The rabbis described temptations and sin in agricultural metaphors. The mind was like a plowed garden ready for seed. A person's eyes and ears were the windows of the mind. What we think about and dwell on develops into what we do! Guard your mind! Here the metaphor changes from capturing animals to "birth" used in a negative sense, while in v. 18 it was used in a positive sense.

▣ "death" The Bible speaks of three kinds of death: (1) spiritual death (cf. Gen. 2:17; Rom. 6:23; Eph. 2:1); (2) physical death (cf. Gen. 5); and (3) eternal death (cf. Rev. 2:11; 20:6,14). Often the first two senses are combined as in Ezek. 18:4.

Death has become a theological issue in the evangelical discussion over a young earth (30,000 - 10,000 years) versus an old earth (billions of years). Is physical death (and extinction of some species) the normal order of creation or is it a result of human rebellion and sin? These kinds of questions are not specifically addressed in the Bible. Modern people try to answer these questions by an appeal to science, the Bible, or a combination of them. The Bible provides clear information about God and redemption, but not every intellectual inquiry. If one appeals to modern science, theories change; if one appeals to commentators, theology is often parochial or denominational. See John L. Walton, The Lost World of Genesis One.

SPECIAL TOPIC: THE AGE AND FORMATION OF THE EARTH

1:16 "Do not be deceived" This is a present passive imperative with a negative particle which here means to "stop an act already in progress" with the added connotation of an ongoing outside temptation. This is a strong idiom which is used to introduce a major truth (cf. I Cor. 6:9; 15:33; Gal. 6:7; and I John 3:7). God gives good gifts, not evil temptations.

"beloved brethren" See note at 1:2 and 1:9.

1:17 "every good thing given, and every perfect gift" This is the contrast to vv. 13-16. Two different words are used here which appear to be used as parallels. If they are not synonymous, then the first emphasizes the act of giving and the second the thing given. God wants to give us good things. He is not reluctant but often believers are not ready to receive and use God's gifts in healthy ways. The Bible does list some of the things God has given us.

1. Jesus (John 3:16; II Cor. 9:15)

2. the Spirit (Luke 11:13)

3. the Kingdom (Luke 12:32)

4. salvation (John 1:12; Eph. 2:8)

5. eternal life (I John 5:11)

6. peace (John 14:27)

7. wisdom (James 1:5)

 

▣ "coming down from" Phrases like this imply that heaven is above the earth. Often this is used to discredit the Bible. The Bible is written in phenomenological language, the language of description using the five senses. It is earth-centered or focused. This language is a literary way of expressing the priority of God's ultimate creation, mankind. The Bible is not a science book, but a theology book. It is not anti-scientific, but pre-scientific. In this way it relates to all cultures through time.

▣ "the Father of lights" Light is a biblical metaphor of good, of health, of insight or truth, of purity. The first mention of light is in Genesis 1 where YHWH creates light (cf. v. 3). He also names darkness (cf. Gen. 1:4-5) which shows His control over both. This does not refer to the sun, which is not brought into being until day four (cf. Gen. 1:14-19; Ps. 136:7). Light is often associated with God (cf. Ps. 104:2; Dan. 7:9; I Tim. 6:16; I Pet. 2:9; I John 1:5) or Christ (cf. John 1:4-5; 8:12; 9:5; 12:46).

Mankind's destiny is not controlled by angelic or demonic influences depicted in the movement or eclipse of heavenly lights. God is the creator (cf. Gen. 1:14-18) and controller of the heavenly bodies (cf. Ps. 147:4; Isa. 40:26). He always gives good things to His children; even trials have a positive, purposeful, intended outcome—our maturity and trust in Him (i.e., Christlikeness, cf. Rom. 8:28-29).

NASB"with whom there is no variation or shifting shadow"
NKJV"with whom there is no variation or shadow of turning"
NRSV"with whom there is no variation or shadow due to change"
TEV"who does not change or cause darkness by turning"
NJB"with him there is no such thing as alteration, no shadow caused by change"

These terms reflect the waxing and waning of the heavenly bodies of light or even the movement of constellations who the ancients thought affected their lives. God is not like them. He is unchanging (cf. Ps. 102:26-27; Mal. 3:6) , as is His Christ, (cf. Heb. 1:11-12; 13:8). This is not meant to imply that He is rigid or unsympathetic to human need (i.e., Exod. 32:12,14; Ps. 106:44-45; Jer. 18:6-10), but that His nature, His character of love and compassion towards humankind does not change. Believers can depend on His promises because His character is unchanging, immutable.

The ambiguity of this phrase caused scribes to alter the text in several ways. For a full discussion see Bruce Metzger's A Textual Commentary on the Greek New Testament pp. 679-680.

1:18 "In the exercise of His will" God always takes the initiative (aorist passive [deponent] participle) in mankind's situation and salvation (cf. John 6:44,65; Rom. 9; Eph. 1:4; 2:8; I Pet. 1:3).

▣ "He brought us forth" This is a common biblical familial metaphor for salvation as becoming God's children through a spiritual birth (cf. 1:12-13; John 3:3; Acts 17:29; Heb. 12:5-9; I Pet. 1:3,23; I John 2:29; 3:9; 4:7; 5:1,4,18).

This phrase could refer to the initial creation of Adam and Eve in Genesis. If this is true then it could explain the difficulty of 1:21 where believers are to welcome the word that is already implanted in them. This then would refer to the image of God in humans by creation (cf. Gen. 1:26; 5:1,3; 9:6) and its full restoration through faith in Jesus Christ.

However, in context this seems to refer to becoming a Christian because the agency is the word of truth which implies that salvation is only through the gospel, not creation. Part of the interpretive ambiguity is the fact that the term "father" is used in several distinct ways in the Bible.

1. creator of all things

2. begetter and sustainer of Israel (and Israel's king)

3. begetter and sustainer of spiritual Israel (the church)

4. relationship within the Trinity (Father - Son)

 

▣ "the word of truth" In Eph. 1:13; Col. 1:5; and II Tim. 2:15 it is synonymous with "the gospel." This word is described in I Pet. 1:23-25.

SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS

▣ "first fruits" This means first

1. in the sense of time as in the OT where the first-ripened part of the crop was dedicated to YHWH to show His ownership of all the crops (cf. Exod. 23:19; 34:22,26; Lev. 23:10)

2. metaphorically first in priority and prominence

3. the first believers (i.e., Jews) to receive the gospel

This is not to imply that God loves believers more, but that He wants to use them and their changed lives of faith to reach the others.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How do vv. 9-11 relate to the argument of chapter 1?

2. Is the rich man in v. 10 a Christian?

3. What does Matthew 6:13 mean if God does not tempt (v. 13)?

4. What is Satan's relationship to temptation?

5. List the types of trials mentioned in chapter 1.

6. Explain in your own words the three enemies which assault the children of Adam.

 

CONTEXTUAL INSIGHTS TO 1:19-27

A. There is an emphasis in this context on "the word."

1. spiritual birth comes through the word (v. 18)

2. the word is received (v. 21)

3. the word is implanted (v. 2)

4. the word acts as a mirror for God's will (v. 24)

5. the word is the law of the new age (v. 25)

 

B. There are three key imperatives which show the intended theological progress, similar to the process in Ezra 7:10

1. hear (v. 19)

2. receive (v. 21)

3. do (v. 22; this is the theme of James)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 1:19-25
   19This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20for the anger of man does not achieve the righteousness of God. 21Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. 22But prove yourselves doers of the word, and not merely hearers who delude themselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

1:19 "This you know" This is a perfect active imperative. Although this could be taken as an indicative statement (Greek morphology), the introductory imperatives of 1:16 and 2:5 clue us that this is also a command relating to our understanding of the gospel (cf. I John 2:21). The word "know" is used in Hebrew of "personal relationship with" and in Greek as "facts about." Both are crucial aspects of the gospel, which are (1) a person to welcome; (2) truths about that person to believe; and (3) a life emulating that person to live. Believers must live appropriately! This entire section could be entitled "Results of the New Birth" or "The Life Changing Message." Eternal life has observable characteristics.

"my beloved brethren" See note at 1:2 and 1:9.

▣ "quick to hear, slow to speak" This is a proverbial saying (cf. Pro. 10:19; 13:3; 16:32; 17:28; 29:20; see Special Topic: Human Speech at 1:26). Verses 22-25 relate to this first imperatival phrase. This injunction may refer to the informality and unstructured dynamic nature of the worship services of the early church (cf. 3:1ff). This openness was often abused. This same tension among rival singers, tongue speakers, and prophets can be seen in I Corinthians 14.

▣ "slow to anger" Anger is not a sin (lest Jesus be accused of sin in the cleansing of the Temple or His harsh words to the Pharisees), but it is an emotion easily used by the evil one (cf. Pro. 14:17; 16:32; Eccl. 7:9; Matt. 5:22; Eph. 4:26-27). Anger in this context may refer to (1) persecutions, trials, temptations or (2) personal pride or jealousy related to Christian worship (cf. I Cor. 14).

1:20 Angry Christians distort the message that God is trying to communicate to others through them.

SPECIAL TOPIC: RIGHTEOUSNESS

1:21 "putting aside all filthiness" This is an aorist middle participle functioning as an imperative. This phrase emphasizes our volitional capacity and responsibility as believers. The removal of clothing is often used as a biblical metaphor for spiritual characteristics (cf. Rom. 13:12; Gal. 3:27; Eph. 4:22-24, 25-31; Col. 3:8,10,12,14; I Pet. 2:1). Dirty clothing is an OT metaphor which is often used for "sin" (cf. Isa. 64:6; Zech. 3:4).

▣ "all filthiness" This term often means "a wax build-up in the ear."

1. It may refer to unholy living which impairs a believer's hearing of God's word.

2. Its primary usage was "dirty," as in dirty clothing (cf. James 2:2).

3. "Vulgarity" is another possible usage of the term, which would refer to a believer's speech.

 

NASB"all that remains of wickedness"
NKJV"overflow of wickedness"
NRSV"rank growth of wickedness"
TEV"all wicked conduct"
NJB"remnants of evil"

This term is used in the NT of "that which is left over" or an "abundance of" something (cf. Rom. 5:17; II Cor. 8:2;10:15). Here it seems to mean to keep oneself within the appropriate God-given bounds. This term can be translated "malice" (NEB) or "vicious talk," which would relate it to James' continuing emphasis on the spoken word.

▣ "in humility" This Greek term and its related forms mean "gentleness," "meekness," and "consideration." It is the opposite of the harsh, selfish attitudes and actions delineated in v. 21.

Plato used this family of terms for the "golden mean," that is a wholesome balance in life brought about by one's control of himself. Believers are able to take off evil (i.e., the old man) and put on good (i.e., the new man) because of their trusting relationship with Christ and the indwelling Spirit. Humility is a word picture of Jesus (cf. Matt. 11:29; 21:5) and is God's will for every believer (cf. Matt. 5:5; I Pet. 3:4). See note at 3:13.

"receive" This is an aorist middle (deponent) imperative. God's word, the gospel of Jesus Christ, must be received (cf. John 1:12; Acts 17:11; Rom. 10:9-13; I Thess. 2:13). This receiving is both initial repentance, faith unto salvation, and continuing repentance, faith unto godliness and Christlikeness. The hearing of faith must issue in a life of faith (cf. 2:14-26)!

▣ "the word implanted" This is the metaphor of planting (cf. Matt. 13:8; II Pet. 1:4). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could v. 18. If so it would refer to God's image in humans (cf. Gen. 1:26-27), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the "word of truth": a seed (v. 21); a mirror (v. 23); and a law (v. 25). The gospel must be received and then lived out.

Verse 21 contains both prerequisites of NT salvation: repentance (laying aside) and faith (receiving, cf. Mark 1:15; Acts 3:16,19; 20:21). Salvation involves a negative "turning from" (repentance) and a positive "turning to" (faith).

▣ "which is able to save your souls" This implanted word is a powerful metaphor of believers' new relationships with God. The term "soul" speaks of the whole person. Humans are a soul (cf. Gen. 2:7); they do not have a soul (Greek concept). Theologically, soul (psuchē) and spirit (pneuma) are synonyms for the whole person.

The term "save" has an OT meaning of "physical deliverance" (yasha) and a NT meaning of "eternal salvation" (sōzō). The OT usage is found in James 5:15,20. But here and in 2:14; 4:12 the NT connotation fits best.

The current theological discussion over "a free salvation" versus "Lordship salvation" is a good example of how modern interpreters proof-text one passage (or category of passages) to the exclusion of others and thereby developing a dogmatic, systematic, theological position. However, the NT, like all ancient near eastern literature, is highly figurative and often dualistic in presenting truth in tension-filled pairs. In this context we are saved (eternal life) by God's word, but we must also act on God's word daily (OT saved or delivered). This combination of faith and works is James' central message, faith and works! They are covenant twins!

SPECIAL TOPIC: EASTERN LITERATURE

1:22 "But prove yourselves doers of the word" This is a present middle imperative. This verse is the central message of the entire book (cf. 1:22,23,25). Christianity is a volitional decision to a faith relationship with Jesus Christ which issues in a Christlike lifestyle. It is possible that this phrase is an indirect way of referring to OT obedience as in the Ten Commandments (cf. James 1:12 combined with Exod. 20:6 and Deut. 5:10).

▣ "not merely hearers" This word was used in Greek literature for those who attended lectures but never joined the groups. Hearing the truth is not enough; believers must act on it and continue to act on it daily (cf. 2:14-26; Matt. 7:21,24-27; Luke 8:21; 11:28; John 13:17; Rom. 2:13).

▣ "who delude themselves" This is a present middle participle (this verb appears only here and Col. 2:4). Modern Christianity is guilty of supposing that church attendance or civil responsibility is equated with Christian service. Our cultural segregation of the secular and sacred only achieves self-deception. Verses 23-25 are an example of such self-deception. Life belongs to God and each of us will give an account to God as to how we have lived it.

1:23 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Modern believers often attend Sunday School and preaching but it does not affect their daily lives. In a sense this is practical atheism, the irrelevancy of God! Christianity is not a building, nor a creed only, but a faith relationship with God through Christ that impacts every area of life, every day!

NASB, NKJV"natural face"
NRSV (margin)"at the face of his birth"
TEV"see themselves"
NJB"sees what he looks like"

This metaphor, "face of birth," is used in the sense of seeing one's self. The whole point of vv. 23-24 is that believers must do more than hear the truth or know the truth. We must act on it.

▣ "mirror" Ancient mirrors were made of polished metal. They were very expensive and produced only a distorted reflection (cf. I Cor. 13:12). God's word functions as a spiritual mirror of perfect clarity.

1:24 A quick, superficial look at our true self issues in a settled life of rebellious self-deception!

1:25 "looked" There are two Greek terms in vv. 23-25 for "look" or "observe." The first is katanoeō, used in vv. 23 and 24. The second, used here, is a stronger term, parakuptō, which means "to look intently at" or "to closely examine" (cf. I Pet. 1:12).

Believers are to observe themselves in light of God's word, then they are to gaze intently at "the perfect law, the law of liberty," the gospel of Jesus Christ. Knowledge of self is helpful, but knowledge of God is eternal.

NASB"at the perfect law, the law of liberty"
NKJV"the perfect law of liberty"
NRSV"the perfect law, the law of liberty"
TEV"the perfect law that sets people free"
NJB"the perfect law of freedom"

This phrase is parallel to "the royal law" in 2:8 and "the law of liberty" in 2:12 (also, notice John 8:32,36; Rom. 8:2). This new liberty is illustrated in Rom. 14:1-15:13; I Corinthians 8; 10:23-33. God's word is not a barrier to our freedom, but is real freedom from our sin nature. Believers are now free to serve Him (cf. Romans 6).

"this man will be blessed in what he does" Notice the criteria for blessing: (1) looking intently at the perfect law; (2) abiding by it; and (3) being an effectual doer of it.

The future tense could refer to temporal blessing now, but because of James' eschatological orientation (cf. 1:8-9,12; 5:7-8) it is probably end-time, Resurrection/Judgment Day blessings.

NASB (UPDATED) TEXT: 1:26-27
 26If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.

1:26 "If anyone thinks himself to be religious" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. The King James adds "seems" but the phrase refers to self-deception, not the observation and evaluation of others. Often believers substitute the human performance of rules and ritual for daily, Christlike living. Verses 25-26 are not a reference to religious hypocrites, but to sincere, unfulfilled, uninformed, unfruitful religionists!  The term "religious" means "one concerned with scrupulous details." James may envision (1) legalistic believers who trust in rules or (2) gnostic believers who trust in knowledge, neither of whom live godly lives.

▣ "does not bridle his tongue. . .this man's religion is worthless" Human speech is a major issue in James (cf. 1:19; 3:2-12). Self-control is a sign of Christian maturity (cf. Gal. 5:22-23). Unfortunately orthodoxy without orthopraxy is common among the people of God. This is an empty show (cf. Isa. 29:13; Col. 2:23-25; II Tim. 3:5). Religion can be a barrier to God (cf. Rom. 9:30-32).

SPECIAL TOPIC: HUMAN SPEECH

"heart" See Special Topic following.

SPECIAL TOPIC: THE HEART

1:27 "Pure and undefiled religion in the sight of our God and Father is this" This expresses true religion in terms of service, as do Deuteronomy and Matt. 25:31-46. Also, see Micah 6:6-8 for a definition of true religion. The verse reflects Judaism's almsgiving (cf. Matt. 6:1) which was thought of as an evidence of one's relationship to God. Holiness is not a radical separation from society, but an involvement in the needs of the poor and socially ostracized (cf. 2:15-17).

SPECIAL TOPIC: FATHER

▣ "to visit orphans and widows" This refers to the social outcasts and socially vulnerable people (cf. Deut. 27:19; Ps. 68:5; Matt. 25:31). The true life-changing gospel always carries with it social concerns and activism. Truly knowing God must issue in serving others made in His image.

▣ "to keep oneself unstained" This is a present infinitive (cf. I Tim. 5:22). The term was associated with acceptable sacrificial animals. Faith has two practical aspects: social action and personal ethics (cf. Matt. 25:31-46).

▣ "by the world" Remember that as believers we are in the world, not of the world (cf. James 4:4; I John 2:15-17); lack of involvement and heavy involvement are both inappropriate.

SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What are we to understand from James 1:19?

2. List the items in vv. 19-27 that could relate to problems in public worship.

3. Explain the two elements of salvation which are discussed in v. 21.

4. In what way do religious people deceive themselves?

5. Why is the speech of believers mentioned so often in James (1:19,21,26; 3:1ff)?

6. Explain James' definition of true religion in vv. 26-27. What two items does he emphasize?

 

Passage: 

James 2

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
Warning Against Partiality Beware of Personal Favoritism The Respect Due to the Poor Warning Against Prejudice Respect for the Poor
2:1-4 2:1-13 2:1-7 2:1-7 2:1-4
2:5-13       2:5-9
    2:8-13 2:8-13  
        2:10-13
Faith and Works Faith Without Works is Dead Faith and Works Faith and Actions Faith and Deeds
2:14-17 2:14-26 2:14-27 2:14-17 2:14-17
2:18-26   2:18-26 2:18-24 2:18-23
        2:24-26
      2:25  
      2:26  

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS TO 2:1-13 

A. James 2:1-13 is an expansion of the discussion about the relationship between the rich and poor in 1:9-11,27.

 

B. It is uncertain whether the rich referred to in 1:10-11; 2:6 or 5:1-6 are believers. Possibly they were wealthy Jews, the very ones who persecuted the early Christians.

 

C. Wealth in the OT was a sign of God's pleasure (cf. Lev. 26; Deut. 27), but later teachings bring the needed balance to this concept (cf. Job, Ps. 73; Matt. 5-7). Poverty even came to be a metaphor for spiritual hunger (cf. Matt. 5:3; Luke 6:20).

 

D. The section develops into two related topics:

1. the ways of this age (vv. 1-7)

2. the ways of the coming Messianic Age (vv. 8-13)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:1-7
 1My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. 2For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, 3and you pay special attention to the one who is wearing the fine clothes, and say, "You sit here in a good place," and you say to the poor man, "You stand over there, or sit down by my footstool," 4have you not made distinctions among yourselves, and become judges with evil motives?  5Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? 7Do they not blaspheme the fair name by which you have been called?

2:1 "My brethren" See notes at 1:2 and 1:9.

▣ "do not hold" This is a present active imperative with a negative particle which usually means to stop an act that is already in process. The Williams translation has "stop trying to maintain. . ." This implies that the people acting this way were misguided believers.

NASB, NJB"your faith"
NKJV"the faith"
NRSV"really believe"
TEV"as believers"

This is not "faith" in the sense of doctrine, as in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3 and 20, but personal trust in Christ (objective genitive).

▣ "in our glorious Lord Jesus Christ" This genitive phrase is literally "of the glory" and is in apposition to the genitive phrase literally "of the Lord." This is a title for deity in the Bible (cf. Ps. 29:1-9; Acts 7:2; Eph. 1:17). The rabbis used the term "Shekinah glory" to speak of YHWH dwelling with Israel (cf. Exod. 16:10; II Chr. 7:1-3).

Here the phrase describes Jesus (cf. Luke 2:32; John 1:14; 17:5; I Cor. 2:8; Heb. 1:3). Notice that Jesus is called (1) Messiah (Christ in Greek); (2) Lord (Greek translation of YHWH using the meaning of the substituted term Adonai); and (3) "of glory" (unique title for YHWH). These titles are a literary technique of attributing the divine characteristics of YHWH to Jesus of Nazareth.

SPECIAL TOPIC: GLORY (DOXA)

▣ "Lord" The term Kurios only appears once in this context, not twice as in the RSV, NKJV, TEV, and NJB translations.

NASB"with an attitude of personal favoritism"
NKJV"with partiality"
NRSV"with your acts of favoritism"
TEV"you must never treat people in different ways according to their outward appearance"
NJB"do not let class distinctions enter"

This reflects an OT idiom, "to lift the face." God does not show partiality (cf. Deut. 10:17) nor should Israel's judges (cf. Lev. 19:15; Deut. 1:17; 16:19; 24:17). The NT counterpoint of God's impartiality is found in Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; and I Pet. 1:17. Believers must be careful of worldly distinctions. They must also be impartial. God (in Christ), has torn down every barrier that humans have raised to their fellow man: rich-poor; Jew-Gentile; slave-free; and men-women (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).

Grammatically, verse 1 is either a statement or a question which expects a "no" answer (NRSV). Most translations make it a statement (NASB, NKJV, TEV, NJB, NIV).

SPECIAL TOPIC: RACISM

SPECIAL TOPIC: WOMEN IN THE BIBLE

2:2 "if" This is a third class conditional which refers to potential action. This refers to (1) hypothetical wealthy visitors coming to a Jewish, Christian worship meeting or (2) a synagogue-like Christian court setting.

▣ "your assembly" This is literally "synagogue," which means "to bring together." The use of this uniquely Jewish term (found only here in the NT) reflects (1) the early date of the letter when Christians and Jews were still worshiping together (cf. Heb. 10:25) or (2) the early Jewish Christians' worship services patterned after a synagogue structure. The presence of "seats of honor" and "footstool" in the Jewish Synagogue (cf. Matt. 23:6) seems to confirm this interpretation (cf. v. 3). I think the assembly described is not a worship setting but a Christian court similar to those held in the synagogue (cf. Mark 13:9; Luke 21:12). If so, the two visitors (litigants) are part of a legal proceeding. This may explain (1) why they do not know where to sit and (2) the reference to "drag you into court" in v. 6 (cf. Lev. 19:15).

▣ "gold ring" This was a sign of wealth; often in the Greco-Roman culture several rings were worn on each hand.

NASB, NRSV"poor man in dirty clothes"
NKJV"a poor man in filthy clothes"
TEV"a man in ragged clothes"
NJB"a poor man. . .in shabby clothes"

This implies not only poverty, but a beggar, the cultural opposite of the finely dressed man.

2:4 "have you not made distinctions among yourselves" Verses 4 and 5 are questions which expect a "yes" answer. Believers were and are guilty of showing distinctions and favoritism (much like the church in Corinth, i.e., chapter 11). "Distinctions" is a compound word of dia (through) with krina (judge).

2:5 "Listen" This is an aorist active imperative which expresses urgency. Remember James' emphasis is on the word of God!

"my beloved brethren" See notes at 1:2 and 1:9.

▣ "did not God choose the poor of this world" "Choose" is an aorist middle indicative (cf. Eph. 1:4). We get the English word "elect" from this Greek term. Notice how election is linked with a certain socio-economic group, not a national group (i.e., Israel, Romans 9) nor individuals. God's ways are so different from the world (i.e., Isa. 55:6-13).. Reversals are typical (in Scripture).

"Of this world" is literally "in this world" used in the sense of this world's goods. The irony is that God has chosen to bless the poor and socially ostracized. God has chosen them and made them rich in faith and heirs of the kingdom, but the local worship leaders were favoring the wealthy and powerful. These were the very ones who were persecuting the early believers. The gospel being preached to the poor was a sign of the New Age (cf. Isa. 61ff; Matt. 11:5; Luke 1:51-53; 4:18; 7:22).

The poor have always felt ostracized from "official" religion, but they were wonderfully accepted and embraced by Jesus. The poor gladly accepted Christ, while the rich tended to trust in their own resources (cf. Matt. 19:23-26). This is not to imply that every poor person is saved, but they surely are welcome to come to Jesus. Most of the early church were from the poorer classes of society.

▣ "heirs" See Special Topic below.

SPECIAL TOPIC: BELIEVERS' INHERITANCE

"the kingdom" This is a key phrase in the Synoptic Gospels. Jesus' first and last sermons, and most of His parables, dealt with this topic.

The phrase relates to the eschatological (end-time) thrust of Jesus' teachings (followed by James). This "already, but not yet" theological paradox relates to the Jewish concept of two ages (see Special Topic at 5:2-3), the current evil age and the righteous age to come, which will be inaugurated by the Spirit through the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came the first time not as the military conqueror of Rev. 19, but as the Suffering Servant (cf. Isa. 53) and the humble leader (cf. Zech.9:9).

SPECIAL TOPIC: THE KINGDOM OF GOD

▣ "which He promised to those who love Him" See note at 1:12.

2:6 "But you" This is an emphatic contrast (much like Heb. 6:9) to what God has done for the poor, powerless, and ostracized of v. 5.

▣ "the rich" The rich are characterized as (1) oppressing you; (2) dragging you to court; and (3) blaspheming the name by which you are called. Can these be wealthy believers? I think not! See note at 2:2.

2:7

NASB"blaspheme the fair name by which you have been called"
NKJV"blaspheme that noble name by which you are called"
NRSV"blaspheme the excellent name that was invoked over you"
TEV"who speak evil of that good name which has been given to you"
NJB"who insult the honorable name which has been pronounced over you"

This is literally "called upon you." Culturally this could refer to

1. a patriarchal family blessing (cf. Gen. 48:16)

2. a way to designate YHWH's people (cf. II Chr. 7:14; Jer. 14:9; Dan. 9:19; Amos 9:12 [quoted in Acts 15:17])

3. a wife taking her husband's name (cf. Isa. 4:1)

4. a slave becoming a permanent property of another

5. a baptismal formula (cf. Matt. 28:19; Acts 2:21,38)

6. an Old Testament title for the covenantal people of God (cf. Deut. 28:10; II Chr. 6:33, 7:14)

7. the title "Christian" (little Christs), first given in derision to believers at Antioch of Syria (cf. Acts 11:26).

In context #5 fits best.

NASB (UPDATED) TEXT: 2:8-13
  8If, however, you are fulfilling the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. 9But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11For He who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged by the law of liberty. 13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.

2:8 "If" Both verses 8 and 9 start with first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. His hearers/readers were fulfilling the royal law if they loved appropriately.

▣ "royal law" This concept goes by several names (cf. 1:25; 2:12; Rom. 8:2; Gal. 6:2). It obviously points back to the Ten Commandments (cf. v. 11) but reaches into the inaugurated New Age of Jesus' teachings, a new way of treating God and our covenant partners (cf. Jesus' Sermon on the Mount in Matt. 5-7).

▣ "according to the Scripture" This is a quote from Lev. 19:18, but with an eye toward Lev. 19:15 (i.e., you shall not be partial).

▣ "You shall love your neighbor as yourself" Appropriate self-love, in a Christian sense, is crucial in appropriately loving others (cf. Matt. 19:19; Mark 12:31; Luke 10:27; Rom. 13:9). Jesus often used Lev. 19:18, along with Deut. 6:4-5, as summaries of the whole law (cf. Matt. 7:12; 22:40).

2:9 "if you show partiality" This is another first class conditional sentence, like v. 8. It is a strong word for the church today. We dare not play favorites with those for whom Christ died (cf. Rom. 14:15,20; I John 2:9-11; 3:9-18).

▣ "you are committing sin" "Sin" is in an emphatic position in the Greek sentence. Showing partiality was a violation of the Mosaic covenant and the law of love (the royal law).

▣ "convicted by the law as transgressors" Transgression means to "step over a known boundary" and was one of the OT definitions of sin. Notice this is not ignorance, but willful action against God's revealed will.

2:10 "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all" This is an important verse in helping to explain the theological difficulty of righteousness by human merit and the purpose of the Mosaic law (cf. Gal. 3:15-29). Partial obedience, or temporary obedience, was never enough to be accepted by God through the Mosaic covenant (cf. Matt. 5:19; Gal. 5:3). This type of summary statement about keeping the whole law (boys from age 13) and (Jewish girls from age 12) is the theological basis of Paul's OT quotes and strong summary statement of mankind's sinfulness in Rom. 3:9-23.

2:11 This is the order of the Ten Commandments in the Septuagint (which shows James' early Jewish flavor), which was the Greek translation of the OT begun about 250 b.c. and is quoted by most NT authors.

2:12 "So speak and so act" These are both present active imperatives. Believers' words and lives must agree. We must practice what we preach (cf. Matt. 7). This is the major theme of the book!

▣ "who are to be judged" All humans will be judged (cf. Matt. 25:31-46; Acts 17:31; Rom. 2:6,16; 3:6; Rev. 20:11-15). Even Christians will be judged (cf. Rom. 14:10; II Cor. 5:10), but apparently not for sin, but for their attitudes, availability and for the use of their spiritual gifts.

2:13 "judgment will be merciless to one who has shown no mercy" This is the spiritual principle that humans reap what they sow (cf. Matt. 6:14-15; 7:1-5; 18:22-35;Gal. 6:7). It may have been a well-known proverb in Palestine. It is the negative of Jesus' statement in Matt. 5:7. This is not works-oriented salvation, but the family characteristics of God should be evident in His children's lives (cf. Matt. 7:13-27; I Corinthians 13).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How do we discriminate in our churches today?

2. Why has God chosen the poor to be blessed and saved? Why is it so hard for the rich to become believers? Why did this shock the Jews of Jesus' day?

3. Why is v. 10 so important?

4. How do the OT commandments relate to "the law of liberty"?

5. How do verses 12-13 relate to justification by faith?

 

CONTEXTUAL INSIGHTS INTO JAMES 2:14-26

A. This section of James has caused major theological controversy. This comes not so much from the passage, contextually understood, but from our theological presuppositions and dogmatic systems of proof-texted, western theology.

 

B. James and Paul do not contradict, but complement one another. The seeming contradiction comes from a misunderstanding of (1) the purpose; (2) the recipients; and (3) definitions of key words (i.e., faith, works) of the NT books of Romans and James.

1. Paul is writing to Jews who believe that they are right with God on the basis of (1) their race (nationality) and (2) their keeping the law of Moses (legalism). Paul speaks of entering into the Christian life. He uses Abraham's life as an OT example of being declared right with God before circumcision and before the Mosaic Law (cf. Gen. 15:6), based solely on God's initiating grace and the appropriate faith response (cf. Rom. 4:3; Gal. 3:6).

2. James is writing to church people who are making Christianity a creed instead of a lifestyle (antinomians or intellectualists, Jewish Gnostics). These folks are asserting orthodoxy as the basis for their assurance of salvation. The books of James and I John assert that daily love in action is not an option for Christians, but is the evidence of their being Christians. For James, "works" are not Jewish rules, but love in action (cf. I Corinthians 13).

3. Paul and James are not giving two ways of salvation, but two aspects of one salvation. Paul speaks of the beginning of Abraham's walk of faith (cf. Genesis 15), and James speaks of its ongoing characteristics (birth of Isaac versus offering of Isaac, cf. Genesis 22).

4. It is not "faith or works" but "faith and works." Not only is faith without works dead, but works without faith is also dead (cf. Matt. 7:21-23; John 15:1-6). Being a carnal, weak, baby Christian is possible (cf. I Cor. 3:1-3, 10-15; Heb. 5:11-14), but it is the exception, not the norm.

5. John Calvin said "faith alone justifies but the faith which justifies is not alone."

 

C. This section functions as an encouragement to active faith. In a sense it is a passage on assurance— not assurance as a doctrine, but as a lifestyle. Assurance is surely a biblical truth, but only in connection with daily Christlikeness, not systematic theology! We are saved to serve. Service is the evidence of salvation. It is never the means, but it is the goal, the fruit (cf. Eph. 2:8-9 and 10). This truth is much needed in our day of (1) easy believism and (2) assurance as a denominational theological tenet (usually given as a dogmatic statement at the beginning of the Christian life).

 

D. The entire book of James deals with the practical issue of how believers use their resources (physical and spiritual) on behalf of the Kingdom. Allocation of physical resources reveals the heart!

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 2:14-17
 14What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15If a brother or sister is without clothing and in need of daily food, 16and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 17Even so faith, if it has no works, is dead, being by itself.

2:14

NASB"What use is it"
NKJV"What does it profit"
NRSV, TEV"what good is it"
NJB"How does it help"

Grammatically this question expects a "no" answer. Faith without works is of no use, no profit.

▣ "my brethren" See notes at 1:2 and 1:9.

▣ "if someone says" This is a third class conditional sentence, "someone may say." It is structured like the diatribe form (a supposed objector) of 1:26.

▣ "he has faith" Biblical faith (pistis) has several aspects: (1) doctrine (cf. I John 4:1-6; Jude 3,20; (2) personal relationship and commitment to Jesus (cf. John 1:12; 3:16; Rom. 10:9-13); and (3) godly lifestyle (cf. James and I John). All three aspects are involved in genuine, mature faith.

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (ןמא)

▣ "Can that faith save him" This is used in an eschatological sense. Judgment will be based on (1) works (cf. Matt. 25:31ff; Rom. 2:6; II Cor, 5:10; Gal. 6:7-9) and (2) faith (cf. Rom. 4; I Cor. 3:10-15; Gal. 3). This is the second question of verse 14. It also expects a "no" answer.

2:15 "if" This is a third class conditional sentence which is an example of how believers should not act, especially toward other believers.

2:16 "Go in peace" This phrase is a Present active imperative. "Be warmed" is a present middle (deponent) imperative and "be filled" is a present middle imperative. This is a veiled prayer for God to provide their needs. It is an OT idiom for God's provision (cf. Judg. 18:6; I Sam. 1:17; 20:42; II Sam. 15:9). It reflects a shallow, flippant response, much like our "I will pray for you" (cf. I John 3:17-18) when used in an insincere manner. One thing is sure, the ones saying these veiled prayers are not going to do anything themselves to help!

2:17 "if" This is another third class conditional sentence. James is using this literary construction which suggests a contingency to illustrate the difference between true faith and fake faith or possibly mature faith versus weak faith.

This is an important theological summary statement (cf. vv. 20 and 26). In his Study Guide Commentary on James Curtis Vaughan sees these three summary statements as constituting the main outline: (1) genuine faith is not an empty claim (vv. 14-17); (2) genuine faith is not mere acceptance of a creed (vv. 18-20); and (3) genuine faith is faith that produces an obedient life (vv. 21-26, p. 56).

NASB (UPDATED) TEXT: 2:18-26
 18But someone may well 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." 19You believe that God is one. You do well; the demons also believe, and shudder. 20But are you willing to recognize, you foolish fellow, that faith without works is useless? 21Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. 24You see that a man is justified by works and not by faith alone. 25In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26For just as the body without the spirit is dead, so also faith without works is dead.

2:18-20 Grammatically this is a very ambiguous passage as to punctuation and pronoun antecedents. It is uncertain whether there is (1) one supporter of James' position; (2) one objector to James' position; (3) one of each; or (4) two opposing hypothetical persons alluded to by James. It is uncertain whether the quotation stops at v. 18a (NKJV, NRSV, NIV) or 18b (NASB, TEV) or if it goes through v. 19.

It is possible that James' supposed objector is claiming that Christians have different spiritual gifts, some faith and some works. James responds that faith is not a gift, but a bedrock relationship of trust in Christ. To know Christ is to emulate Him; to live as He lived; to love as He loved; to give oneself to others as He gave Himself to others (cf. I John 3:16).

Spiritual giftedness is not a reduction of Christian responsibility, but an empowerment for effective ministry (in conjunction with other believers).

▣ "show me your faith without works" This is an aorist active imperative. This would be a similar truth to the parable of the sower in Matt. 13. Fruit-bearing, not initial response, proves genuineness (cf. Titus 1:16; I John 2:4). No fruit, no root!

2:19 "You believe that God is one" This truth (monotheism) was the first test of orthodoxy for Judaism (cf. Deut. 4:35,39; 6:4-5; Mark 12:29). Yet the demons believe this also (cf. Matt. 4:3; Mark 5:7). Christianity is not only correct doctrine, but a relationship of obedience and love. Orthodoxy alone, without orthopraxy, is empty (cf. I Corinthians 13). A theological, intellectual commitment to monotheism (cf. Rom. 3:30; I Cor. 8:4,6; Eph. 4:6; I Tim. 2:5) does not make one right with God. Proper belief cannot save, for who among fallen humanity has perfectly accurate theology? Salvation through Christ affects the head (doctrine), the heart (volitional trust in Christ), and the hand (lifestyle Christlikeness).

▣ "the demons also believe" Demons know who Jesus is! Demons believe in monotheism!

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)

▣ "and shudder" This is possibly related to the practice of exorcism in YHWH's name. This term was often used in this sense in the magical papyri found in Egypt.

2:20

NASB"that faith without works is useless"
NKJV"that faith without words is dead"
NRSV"that faith apart from works is barren"
NJB"that faith without deeds is useless"

Three possible translations come from the most ancient Greek manuscripts:

1. א, A, C2 have "dead," (cf. v. 26)

2. B and CΑ have "barren"

3. P74, the Bodmer Papyri, has "vain" (used earlier in v. 20)

USB4 rates #2 as "B" (almost certain").

2:21 This question expects a "yes" answer.

▣ "Abraham" He is used by both Paul (cf. Gen. 15 quoted in Rom. 4) and James (quotes Gen. 22) to prove their theological points, but each uses different events in his life. Paul speaks of his initial call and promises (i.e., the birth of Isaac), but James speaks of the consummation of his faith years later (i.e., the offering of Isaac).

▣ "our father" This term seems to reflect Jewish Christian recipients (cf. Matt. 3:9; John 8:39). However, Paul uses this same concept for Gentiles (cf. Rom. 2:28-29; 4:11-12,16; Gal. 3:7; 6:16).

▣ "justified by works" This is the Greek verb dikaioō. The semantic field (possible meanings and connotations) this term has is interesting:

I. From Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon of the New Testament (p. 196-197)

 A. "Show justice" or "do justice to someone"

 B. "Justify, vindicate, treat as just"

 C. Paul uses the term for God's judgment

1. of men

a. "be acquitted"

b. "be pronounced and treated as righteous"

2. of God's activity - "make upright"

3. "to make free or pure" (ACTIVE)

or "to be made free or pure" (PASSIVE)

4. "God is proved to be right"

II. From Louw and Nida, Greek-English Lexicon of the New Testament based on Semantic Domains, 2nd edition (vol. 2 p. 64).

A. "to put right with" (vol. 1, 34:46, p. 452)

B. "show to be right" (vol. 1, 86:16, p. 744)

C. "acquit" (vol. 1, 56:34, p. 557)

D. "set free" (vol. 1, 37:138, p. 489)

E. "obey righteous commands" (vol. 1, 36:22, p. 468)

When one compares these lexical usages it becomes clear how Paul could use this term in one way (specialized forensic sense of "made righteous") and James in another (shown to be righteous by one's godly living). The term is fluid enough to allow both. But please remember it is a "both/and" situation, not an "either/or." Also be careful of a set theological definition of this term (or any term) which is then read into every usage of the word in Scripture. Words only have meaning in specific contexts! See SPECIAL TOPIC: RIGHTEOUSNESS at James 1:20.

▣ "offered up Isaac" The offering of Isaac (cf. Genesis 22) was not the grounds of Abraham's faith (cf. Genesis 12,15), but the result and expression. James is using the term "works" in a different way than Paul. James is speaking of the Christian's lifestyle faith (cf. I John), while Paul is speaking of a works-righteousness of the Jews (or Judaizers of Galatians) as a basis for being accepted by God (cf. Rom. 10:2-3).

2:22 "faith was working with his works" This is an Imperfect active indicative which denotes continual action in past time. There is a word play between "working with" (syn + ergon) and "works" (ergōn). The word "work" is used eleven times in vv. 14-26 and only three times in the rest of the book of James.

▣ "faith was perfected" This is an aorist passive indicative. Faith is initiated and perfected by God, but believers' volition and actions are also part of the equation. The term "perfected" means "mature," "equipped for the assigned task," "complete."  The biblical covenant concept unites the sovereignty of God and the free will of humanity to form a contract or agreement which has both benefits and obligations, a gift and a requirement.

SPECIAL TOPIC: COVENANT

2:23 "the Scripture" This refers to Genesis 15:6, as do Romans 4:3 and Galatians 3:6. James is saying that this verse was "fulfilled" by Abraham's later actions in his willingness to obey God and offer Isaac, the son of promise, as a sacrifice on Mt. Moriah (cf. Genesis 22).

▣ "the friend of God" Abraham is called by this title two times in the OT (cf. II Chr. 20:7; Isa. 41:8).

2:24 "You" This is plural. James is now addressing his readers/hearers!

▣ "justified by works" See note at 2:21.

2:25 "Rahab the harlot" She was Judaism's ultimate proof of God's forgiveness and the power of repentance (i.e., a Canaanite prostitute, cf. Joshua 2). She also is an ancestor of Jesus (cf. Matt. 1:4). James uses two extremes, Abraham and Rahab, to prove his point.

2:26 Active love is to faith what the breath is to the human body. We could summarize James' description of lifeless faith as (1) demonic, v. 19; (2) vain, v. 20; and (3) dead, v. 26.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is faith?

2. Define the minimum biblical requirements for salvation.

3. Do Paul and James contradict each other? Why or why not?

4. Why do Paul and James both use Abraham as an example?

5. List the ways that Rahab is an opposite of Abraham.

6. How does James' necessity of "works" relate to carnal Christians?

 

Passage: 

James 3

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
The Tongue The Untamable Tongue True Wisdom The Tongue Uncontrolled Language
3:1-5a 3:1-12 3:1-5a 3:1-5a 3:1-2a
        3:2b-12
3:5b-12   3:5b-12 3:5b-12  
The Wisdom from Above Heavenly Versus Demonic Wisdom   The Wisdom from Above Real Wisdom and its Opposite
3:13-18 3:13-18 3:13-18 3:13-18 3:13-18

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS TO 3:1-12

A. Human speech is a recurrent theme of James (cf. 1:19,26; 2:14; 3:1-12; 4:11,12, 5:12). He deals with it from several different angles in almost every chapter. Speech is part of the image of God in mankind (cf. 3:9).

 

B. A person's words, like a person's works in 2:14-26, truly reveals one's spiritual orientation (cf. Matt. 12:37).

 

C. The tongue can be a great blessing when controlled and energized by God, but a terrible, destructive force in the hands of the evil one.

 

D. Opening Thoughts From Proverbs on Human Speech

1. Human speech enables us to communicate to others how we feel about life. Therefore, it reveals who we really are (Pro. 18:2; 4:23,20-27). Speech is the acid test of the person (Pro. 23:7).

2. We are social creatures. We are concerned with acceptance and affirmation. We need it from God and from our fellow humans. Words have the power to meet these needs in both positive (Pro. 17:10) and negative (Pro. 12:18) ways.

3. There is tremendous power in human speech (Pro. 19:20-21)—the power to bless and heal (Pro. 10:11,21) and the power to curse and destroy (Pro. 11:9).

4. We reap what we sow (Pro. 12:14).

Principles from Proverbs on Human Speech

1. The negative and destructive potential of human speech

a. the words of evil men (1:11-19; 10:6; 11:9,11; 12:5-6)

b. the words of the adulteress (5:2-5; 6:24-35; 7:5ff; 9:13-18; 22:14)

c. the words of the liar (6:12-15,17,19; 10:18; 12:17-19,22; 14:5,25; 17:4; 19:5,9,28; 21:28; 24:28; 25:18; 26:23-28)

d. the words of the fool (10:10,14; 14:3; 15:14; 18:6-8)

e. the words of false witnesses (6:19; 12:17; 19:5,9,28; 21:8; 24:28; 25:18)

f. the words of a gossip (6:14,19; 11:13; 16:27-28; 20:19; 25:23; 26:20)

g. the words too quickly spoken (6:1-5; 12:18; 20:25; 29:20)

h. the words of flattery (29:5)

i. too many words (10:14,19,23; 11:13; 13:3,16; 14:23; 15:2; 17:27-28; ;18:2; 21:23; 29:20)

 j. perverted words (17:20; 19:1)

2. The positive, healing and edifying potential of human speech

a. the words of the righteous (10:11,20-21,31-32; 12:14; 13:2; 15:23; 16:13; 18:20)

b. the words of the discerning (10:13; 11:12)

c.  the words of knowledge (15:1,4,7,8; 20:15)

d.the words of healing (15:4)

e.  the words of a gentle answer (15:1,4,18,23; 16:1; 25:15)

f. the words of a pleasant answer (12:25; 15:26,30; 16:24)

g. the words of the law (22:17-21)

Principles from the New Testament on Human Speech

1. Human speech enables us to communicate to others how we feel about life, therefore, it reveals who we really are (Matt. 15:1-20; Mark 7:2-23).

2. We are social creatures. We are concerned with acceptance and affirmation. We need it from God and from our fellow man. Words have the power to meet these needs in both positive ( II Tim. 3:15-17) and negative (James 3:2-12) ways.

3. There is tremendous power in human speech; the power to bless (Eph. 4:29) and the power to curse (James 3:9). We are responsible for what we say (James 3:2-12).

4. We will be judged by our words (Matt. 12:33-37; Luke 6:39-45) as well as our deeds (Matt. 25:31-46). We reap what we sow (Gal. 6:7).

 

E. There is an interesting discussion on the topic of "Biblical Perspectives on Language" in Foundations of Contemporary Interpretation, edited by Moises Silva, pp. 204-217.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:1-5a
 1Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. 2For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. 3Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. 4Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. 5So also the tongue is a small part of the body, and yet it boasts of great things.

3:1 "many of you" This shows the tendency of a large section of the church to want to speak during the group meetings (cf. I Cor. 14:26-40). The worship service of the early church was dynamic and unstructured.

▣ "become" This is a present middle (deponent) imperative with a negative particle which means to stop an act already in process. This section of James begins with the responsibility of Christian leaders but easily transitions into the responsibility of every Christian in relation to speech.

▣ "teachers" This seems to reflect either (1) the early church's worship where anyone could speak or (2) the place of honor of the rabbi in Jewish society. Teaching is listed as a spiritual gift in I Cor. 12:28 and 14:26. It is also listed as a function of pastors (cf. I Tim. 3:1-2; Eph. 4:11). In Acts 13:1 it is connected to prophets. But here it is viewed as an option for all believers.

It is my theological opinion that all believers participate in the gifts at some practical level. Surely we would not accept a Christian saying

1. I do not have the gift of prayer so I do not pray

2. I do not have the gift of giving so I do not give

3. I do not have the gift of evangelism so I do not witness.

We would say these activities are for all believers. God gifts some for effective service in these areas, but all believers have responsibilities in these areas.

▣ "my brethren" See notes at 1:2 and 1:9.

▣ "as such we" James includes himself in this group. Paul calls himself a preacher, apostle, and teacher (cf. II Tim. 1:11). All Christians have at least one spiritual gift (cf. I Cor. 12), but some have several.

▣ "we will incur a stricter judgment" Knowledge and leadership bring greater responsibility (cf. Luke 12:48; I Cor. 3:10-15). I believe the New Testament does teach degrees of blessings and punishment.

SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT

3:2

NASB"we all stumble in many ways"
NKJV"we all stumble in many things"
NRSV"all of us make many mistakes"
TEV"all of us often make mistakes"
NJB"we all trip up in many ways"

This is a present active indicative indicating continual, habitual action. "Stumble" is used in the sense of "sin." The Bible teaches that all people are sinners (cf. Gen. 6:5,11-12,13; 8:21; I Kgs.8:46; II Chr. 6:36; Job 4:17; 9:2; 15:14-16; 25:4; Ps. 14:1-3; 53:1-4; 130:3; 143:2; Pro. 20:9; Eccl.7:20; Rom. 3:10-18,19,20,23; Gal. 3:22; I John 1:8-10). This may reflect the non-canonical Jewish wisdom book of Ecclesiasticus (cf. 5:13-14; 14:1; 19:16; 22:27; 28:13-26). There are several allusions in the book of James to this inter-biblical wisdom book, written about 180 b.c. In a sense James is NT Wisdom Literature.

▣ "If" This is a first class conditional sentence; all humans stumble.

▣ "what he says" James is concerned in 2:14-26 about faith without works. This section shows that one's speech, in a sense, reveals true spiritual character. The Bible stresses the importance of our speech (see Contextual Insights, D). We are known and judged by our words because our words reveal our character.

▣ "he is a perfect man" "Perfect" means "fully equipped," "full-grown," "complete," or "mature," not sinless (cf. Romans 7). James uses this term often (cf. 1:4,17,25; 2:22; 3:2) because of his emphasis on the functioning faith, this impossibility of separating (i.e., Gnosticism) faith from faithfulness!

▣ "able to bridle the whole body as well" The control of the tongue is a sign of Christlike maturity and self-control (cf. 1:26; Gal. 5:22-23).

3:3 "if" This is a first class conditional sentence; horses have been domesticated.

3:3-5 Here are examples of how a small thing can affect a large thing: bridle/horse, rudder/ship, and spark/fire. Horses and ships are used often in the Koine papyri from Egypt as metaphors for control.

3:4 "ship. . .great" The Greco-Roman world had large ships. Paul had been aboard a grain ship which carried 276 passengers plus cargo. Josephus records that he was on a ship with 600 passengers. He describes its dimensions as 180' by 65' by 44'.

3:5 "boasts of great things" Here James is alluding either to the power of human speech or the idea of "pride."

NASB (UPDATED) TEXT: 3:5b -12
 5See how great a forest is set aflame by such a small fire! 6And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell. 7For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. 8But no one can tame the tongue; it is a restless evil and full of deadly poison. 9With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; 10from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. 11Does a fountain send out from the same opening both fresh and bitter water? 12Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.

3:5b "great a forest" This could be translated (1) forest or (2) "stacked lumber." This metaphor of the tongue as a spark focused James' mind on the destructive and uncontrollable nature of the tongue (cf. vv. 6-8).

3:6

NASB"the very world of iniquity"
NKJV, NRSV"a world of iniquity"
TEV"a world of wrong"
NJB"a whole wicked world"

This seems to mean that human speech represents unrighteousness; it reveals the often hidden wickedness of the human heart. It defiles everything. James uses the term "world" (kosmos) in a negative sense in 1:27 and 4:4. See Special Topic: Kosmos at 1:27.

NASB"sets on fire the course of our life"
NKJV"sets on fire the course of nature"
NRSV"sets on fire the cycle of nature"
TEV"sets on fire the entire course of our existence"
NJB"set fire to the whole wheel of creation"

This is literally "the wheel of birth." For a good discussion of this rare term see M. R. Vincent's Word Studies in the New Testament, vol. 1, pp. 356-357. It seems to mean a person's life from birth until death, which can even affect future generations. Both of these phrases in v. 6 show the intensive and destructive potential of human speech.

SPECIAL TOPIC: FIRE

▣ "set on fire by hell" This is literally "being inflamed by Gehenna," which refers to the valley of the sons of Hinnom, south of Jerusalem. This is the metaphor Jesus used to describe the punishment and place for those who reject faith in God. It was turned into the garbage dump for Jerusalem because this valley was the site in the OT where the fire god Molech was worshiped by child sacrifice (cf. II Kgs. 16:3; 17:17; 21:6; 23:10; II Chr. 28:3; 33:6; Jer. 7:31; 19:56; note Lev. 18:21). This is the only use of "Gehenna" outside of the words of Jesus (cf. Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,47; Luke 12:5). This metaphor is referring to the activity of the evil one in our daily lives. James must have personally experienced or observed the negative effects of human speech!

SPECIAL TOPIC: Where Are the Dead?

3:7 This reflects the fourfold order of the creation of animal species in Genesis 1:26 and 9:2.

▣ "tamed" Mankind was given dominion (cf. Gen. 1:26,28; Ecclesiasticus 17:4). Humans can domesticate and control every animal except themselves.

3:8

NASB, NRSV"a restless evil and full of deadly poison"
NKJV"an unruly evil, full of deadly poison"
TEV"evil and uncontrollable, full of deadly poison"
NJB"a pest that will not keep still, full of deadly poison"

This is used of the nonstop movement of a snake's tongue (cf. Gen. 3:1,4-5; Ps. 140:3) and possibly satanically inspired "teachers."

There is a manuscript variation in the Greek texts.

1. restless (akatastaton)in MSS א, A, B, K, P, and the Old Latin, Vulgate, Peshitta, and Coptic translations

2. uncontrollable (akastascheton) in MS C and some versions and early church fathers

Both fit the context. UBS4 give #1 a "B" rating (almost certain) because of its MSS attestation.

3:9 "we bless our Lord and Father" This grammatical construction (one article and two nouns) is ambiguous. It can refer to Jesus and the Father (cf. 1:27) or to YHWH alone. Most translations prefer the second option because of the mention of human beings created in God's image. This is the only place in the NT this phrase occurs.

The blessings of God among contemporary Jewish synagogues would involve (1) liturgical blessings and (2) personal prayers. Surely this structure was followed in the early Christian meetings. For "Father" see Special Topic at 1:27.

▣ "curse men" This is a present middle (deponent) indicative. Cursing means to call down problems and evil on another using the power of God's name (cf. Luke 6:28; Rom. 12:14). In context it may refer to rival teachers (cf. v. 14).

▣ "who have been made in the likeness of God" This is a perfect active participle. Mankind was made in God's image and likeness (cf. Gen. 1:26,27; 5:1, 9:6; I Cor. 11:7), and they remain so, even though fallen (cf. Gen. 9:6; I Cor. 11:7). This verse reflects the worth and dignity of mankind whether poor or rich, slave or free, male or female, Jew or Gentile (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11). To speak evil of another is to criticize the God who made them (cf. Psalm 139). The term "likeness" (image) is left undefined in Genesis. There are several theories as to the exact components of "the image": (1) conscious life; (2) rational ability; (3) moral consciousness; and/or (4) volitional choice.

3:10-12 This reflects the truth of Matt. 7:15ff. Human speech has wonderful potential for good, but it also has terrible potential for evil.

▣ "my brethren" See notes at 1:2 and 1:9.

3:11-12 Both questions in vv. 11 and 12 expect negative responses.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why should the subject of teaching be brought up for special treatment?

2. Are there degrees of punishment?

3. Why is Christian speech so important?

4. Define "Gehenna" in v. 6.

 

CONTEXTUAL INSIGHTS INTO JAMES 3:13-18

A. The context concerning teachers continues from 3:1-12. Several warnings are given.

1. stricter judgment is a reality (cf. 3:1)

2. there is danger in human speech (cf. 3:2)

3. life must reflect teachings (cf. 3:13)

4. proper attitude is a must (cf. 3:15)

5. there is a demonic counterfeit (cf. 3:15).

This seems to confirm the presence of unqualified teachers in the early church (and today) who claimed to be spiritual and have special revelations from God. However, we need to be reminded that although the context may speak especially to teachers, it addresses all Christians. All Christians can ask for wisdom (cf. 1:5). All Christians must walk and talk in wisdom.

B. This section gives the test for "teachers."

1. wisdom from God

2. affirmed by lifestyle

3. dependent on proper attitude.

I would add, from I John 4:1-6, proper content about the person and work of Christ.

C. Remember that James is similar in genre to OT Wisdom Literature. In the Old Testament "wisdom" had both a religious orientation and a practical application to daily life.

 

D. Paul uses "the fruit of the Spirit," Gal. 5:22-23, to describe the appropriate Christian life, but James used the Old Testament category of wisdom (cf. Pro. 1-3; 8:22ff; Eccl.1:1). Wisdom involves more than content or orthodoxy. It is inseparably linked to lifestyle and proper motivation (cf. Matt. 11:19).

 

SPECIAL TOPIC: VICES AND VIRTUES IN THE NT

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 3:13-18
 13Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.14But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18And the seed whose fruit is righteousness is sown in peace by those who make peace.

3:13 "Who" This seems to imply that James is continuing the diatribe from chapter 1.

▣ "wise and understanding" In the OT this would refer to a teacher who could apply God's truth to daily life. It would refer to a professional teacher or scribe. "Wise" and "understanding" (1) may be synonymous (cf. LXX of Deut. 1:13,15; 4:6) or (2) may reflect the Hebrew distinction between practical wisdom and intellectual knowledge. Remember that believers are encouraged to ask God for wisdom (cf. 1:5). The gift of "teacher" involves a gift, a lifestyle, and a proper attitude.

▣ "Let him show" This is an aorist active imperative; it is the theme of 2:14-26.

▣ "by his good behavior" The King James Version has "good conversation," which in a.d. 1611 meant "lifestyle." This is a good example of why our English translations need a continual upgrading—because of the changing meaning and connotations of terms. The NKJV has "good conduct."

▣ "in the gentleness" This means the "controlled strength" of domesticated animals. This was a uniquely Christian virtue. It typifies the life of Christ (cf. Matt. 11:29; II Cor. 10:1; Phil. 2:8). It is advocated for all believers (cf. Matt. 5:5; Gal. 5:23; Eph. 4:2). Gentleness or meekness is a defining quality of God's wisdom.

▣ "of wisdom" Literally the full phrase is "meekness of wisdom." This is a startling paradox for fallen mankind! Teachers must live and teach humbly.

The wisdom James speaks about is not the wisdom related to the amount of information learned and the speed and accuracy by which it can be retrieved, but the wisdom of a redeemed heart and mind that seeks God's will so as to do it.

3:14 "if" This is a first class conditional sentence which is assumed to be true. Verses 14-16 describe false wisdom. This verse assumes the presence of unqualified teachers. Heresy is usually committed by sincere believers who (1) magnify one truth to the exclusion of other biblical truths or (2) claim special insight or spiritual power.

False teachers are characterized by

1. financial exploitation

2. sexual exploitation

3. a claim to special and exclusive revelation

If one walks like a duck, talks like a duck, acts like a duck—he is a duck!

NASB"bitter jealously"
NKJV, NRSV"bitter envy"
TEV"jealous, bitter"
NJB"bitterness of jealousy"

This is also listed as sin in II Cor. 12:20; Gal. 5:20; and Eph. 4:31. Egotism (the essence of the Fall) has no place among the people of God, especially in teachers.

▣ "selfish ambition" Originally this word meant "to spin for hire," but later was used metaphorically of aggressive, political ambition (cf. Phil. 1:17). It refers to an egotistical, jealous ambition—"my way or no way"—among leaders.

▣ "in your heart" This was the seat of the personality or the intellect. See Special Topic at 1:26.

▣ "do not be arrogant and so lie against the truth" These are two present middle (deponent) imperatives with a negative particle, which means to stop an act that is already in process. Teachers' and leaders' actions speak louder than their words (cf. Matt. 7:1-23. James 2 focused on Matt. 7:24-27).

3:15 "from above" This circumlocution was a rabbinical way of referring to YHWH. These teachers may have been vociferously claiming divine insight and knowledge. See fuller note at 1:17b.

▣ "earthly" This is in opposition to heavenly.

NASB"natural"
NKJV"sensual"
NRSV, TEV"unspiritual"
NJB"human"

This is from the Greek root psuche (reflecting the Hebrew term nephesh), which is that part of mankind which he shares with the animals. This would then mean natural as opposed to the supernatural, the earthly as opposed to the heavenly. This probably refers to (1) the "evil intent" (yetzer hara) in human nature or (2) a person who judges life by the five senses. Therefore, this is the opposite of spiritual.

▣ "demonic" This relates to content that is supernatural, but not from God (cf. I Tim. 4:1; Eph. 6:12). The presence of demonic wisdom leads to confusion and evil practices (v. 16). However, the context may imply that these teachers are not only doctrinally false, but also morally and motivationally false (cf. II Peter 2). The demons of 2:14 are doctrinally correct, but it does not affect their action. See Special Topic at 2:19.

3:17 "pure" The term hagnos has the same Greek root as "holy" (hagios). It implies that it is free from ethical defilement (cf. 4:8). Verses 17-18 are a list of qualities of godly wisdom as vv. 14-16 describe ungodly wisdom. True wisdom is known by its deeds. Paul's definition of true and false wisdom is seen in I Cor. 1:18-3:23.

▣ "peaceable" This is the Greek term eirēnē. It was used in the Septuagint to translate the Hebrew term shalom. In the OT "peace" is usually associated with (1) cessation of war and hostilities and the promotion of harmony and (2) the presence of health, prosperity and wholeness, ultimately in this sense of the reign of the Messiah and eschatological salvation (cf. Rom. 15:13). The form of the word used here also occurs in Heb. 12:11.

▣ "gentle" The word epiekēs means "sweet reasonableness" or "forbearance." It does not push its own rights or opinions without listening to others and respecting others (cf. Phil. 4:5; I Tim. 3:3; Titus 3:2; I Pet. 2:18).

▣ "reasonable" This implies a willingness to hear and respond appropriately, not selfishly or egotistically. It is found only here in the NT (note 4Macc. 12:6), but has the same meaning in the Egyptian papyri (Moulton, Milligan, p. 263).

▣ "full of mercy" This is not just feelings but actions. Biblical love and compassion issue in active love and service, not sentimentalities. This term is linked with the next one and both speak of the care of the poor, needy, and alienated of 2:15-16. Wisdom without works is also dead!

▣ "good fruits" This is linked with "full of mercy." This is a concern and care for those in need. In Phil. 1:9-11 ("fruit of righteousness") it is connected to love, knowledge, and discernment.

NASB"unwavering"
NKJV"without partiality"
NRSV, NJB"without a trace of partiality"
TEV"free from prejudice"

This term implies free from prejudice or divided loyalties and may relate to 2:4 (impartial) or even 1:6 (unwavering).

"hypocrisy" This was a theatrical term used of one who never played a part for personal gain. It speaks of a transparent genuineness (cf. Rom. 12:9; II Cor. 6:6; I Tim. 1:5; II Tim. 1:5; I Pet. 1:22). These last two form a related pair as do the two before them.

3:18 "the seed whose fruit is righteousness" Notice it is not the fruit of wisdom; wisdom without righteousness is not wisdom. God's righteousness results in His children's righteousness. The whole life—the head (doctrine), the heart (volition), and the hand (lifestyle)—is affected and redirected.

▣ "is sown" This is a present passive indicative. The emphasis is on giving, not gathering! We are all sowing some kind of seed. What kind are you sowing?

▣ "in peace by those who make peace" This passage may reflect Isa. 32:17 (also note Pro. 11:18; Hos. 10:12). It is obvious that v. 18 is contrasting v. 16.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How do you know who truly speaks for God?

2. Describe true wisdom.

Describe false wisdom.

3. How are Galatians 5 and James 3:13-18 related?

4. How does chapter 3 relate to chapter 2?

 

Passage: 

James 4

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
Friendship with the World Pride Promotes Strife The Contrast Between Godliness and Worldliness Friendship with the World Disunity Among Christians
    (4:1-5:6)    
4:1-10 4:1-6 4:1-10 4:1-6 4:1-3
  Humility Cures Worldliness     4:4-10
  4:7-10   4:7-10  
Judging a Brother Do Not Judge A Brother   Warning Against Judging One Another  
4:11-12 4:11-12 4:11-12 4:11-12 4:11
        4:12
Warning Against Boasting Do Not Boast About Tomorrow   Warning Against Boasting A Warning for the Rich and Self-Confident
        (4:13-5:6)
4:13-17 4:13-17 4:13-5:6 4:13-16 4:13-5:6
      4:17  

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHT INTO JAMES 4:1-10

A. The diatribe (literary technique of using a supposed objector to present the author's message) of previous sections continues in James 4:1-10 with two rhetorical questions in v. 1.

 

B. This chapter deals with Christians' struggle with their fallen natures, exacerbated by the influence of worldly wisdom in the church (cf. 1 Corinthians 1-2). This may relate to the rivalry of church leaders (teachers, cf. 1 Corinthians 3)) of chapter 3, whose actions influence all Christians.

 

C. This section reflects Christians' continuing struggle with their fallen natures. Christians are addressed in such terms as "adulteresses," "sinners," and "double-minded." The three enemies of mankind are listed in this section.

1. fallen nature (vv. 1,2, and possibly 5)

2. the world system (v. 4)

3. the devil (v. 7)

These three enemies also appear in Ephesians 2:2-3 (cf. W. T. Conner, Christian Doctrine, pp. 248-249).

D. The Jerome Biblical Commentary outlines these verses as (1) root causes of conflict (vv. 1-6) and (2) remedies (vv. 7-10) (p. 374). This is a valid way to outline this section. It is related to the improper use of the tongue as in chapter 3.

 

E. Verse 5 is very ambiguous because

1. The Scriptural referent is uncertain

2. The original reading is uncertain (see Bruce M. Metzger, A Textual Commentary On the Greek NT, p. 683)

a. The causative form, katōkisev, which would mean God has caused His Spirit to be in believers (in MSS P74, א, A, B).

b. The intransitive form, katōkēsev, which would mean the Spirit indwells believers (in MSS K, L, P). 

3. The punctuation is uncertain

a. One question leading to an unknown quote in NASB, NKJV, NRSV, TEV, NJB, NAB (possibly from a lost Jewish apocalyptic writing)

b. Two questions leading to the OT quote (Pro. 3:34 from the Septuagint) in v. 6 in ASV, Moffatt and Phillips translations

4. The meaning of "jealously desires" is uncertain

a. God yearns for His Spirit to guide believers' lives (Exod. 34:14; Deut. 4:24; 6:14-15). This would mean a positive connotation, "zealous" or "jealous" and a capital "s" Spirit.

b. Mankind's fallen nature yearns for world pleasures (cf. Rom. 8:1-8). This would mean a negative connotation, "envy" and a small "s" spirit.

5. The verse may refer to

a. God's jealous love for believers' complete allegiance to Him

b. Mankind's total corruption (v. 5), but God's grace (v. 6) (cf. TEV).

 

F. In verses 7-10 there is a series of ten aorist imperatives which denote urgent commands. This structure reminds one of the OT wisdom teachers and the rhetoric of the OT prophets.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:1-10
 1What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 3You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture speaks to no purpose: "He jealously desires the Spirit which He has made to dwell in us?" 6But He gives a greater grace. Therefore it says, "God is opposed to the proud, but gives grace to the humble." 7Submit therefore to God. Resist the devil and he will flee from you. 8Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. 10Humble yourselves in the presence of the Lord, and He will exalt you.

4:1 "What is the source. . .is not the source" The conflict within the believer and within the church are not from God! They are (second question expects a "yes" answer) from the fallen aspect of the human experience (i.e., Gen. 3; 6:11-12, 13).

Believers, too, must be on constant guard (cf. Romans 7-8)! At salvation the intensified spiritual battle truly begins!

The "tongue" of 3:5 has set the church on fire!

1. attack each other (vv. 1,11)

2. pray inappropriately (vv. 2-3)

3. judge each other (v. 11)

4. use arrogant, self-directing sayings (vv. 13,16)

 

▣ "quarrels and conflicts" These are military terms with slightly different connotations. The first term (polemos) refers to an entire military campaign, while the second (maxē) refers to an individual battle. The NJB translation tries to combine these usages: "Where do these wars and battles between yourselves first start? Is it not precisely in the desires fighting inside your own selves?" Both are used here and in v. 2 metaphorically of strife within individual Christians (cf. 2 Cor. 7:5), while in 2 Tim. 2:23 and Titus 3:9 they refer to conflict within congregations.

▣ "pleasures" This same word is repeated in verse 3. From this Greek word we get the English term "hedonism," which is a passion for self gratification, pleasure, or position at any cost! This term is only used three other times in the NT, Luke 8:14; Titus 3:3; and 2 Pet. 2:13. It is always used in a negative sense.

NASB"wage war"
NKJV, NRSV"war"
TEV"constantly fighting"
NJB"fighting"

This is a present middle participle which emphasizes the emotional struggle within believers (cf. Romans. 7). It is literally the term "soldiering." From this Greek term we get the term "strategy" (cf. 1 Pet. 2:11).

▣ "in your members" Our physical bodies are not evil, nor the source of evil (Greek thought), but they are the battle ground of evil (cf. Rom. 6:12-14). This was a major ontological difference between Greek philosophy and biblical Christianity. 

It is just possible the "members" may refer to the body of Christ, the Church. It is uncertain whether the warning is (1) internal (fallen nature); (2) external (problem in the church); or (3) both.

4:2 The punctuation of this verse is uncertain. There is an intended two or threefold parallelism. The thrust of the verse is that we desire things which we cannot obtain so we resort to violent acts in order to get them instead of asking God and trusting in His provision.

The NT offers modern readers a window into the diversity and divisiveness of the early church. The book of Romans reveals tensions between believing Jewish and believing Gentile leadership in the Roman Church. The book of I Corinthians reveals the party spirit in the Corinthian Church. Colossians reveals the struggle with Gnosticism (cf. Col. 2:14-26). Here James reveals the internal struggle of lust and the external struggle of criticism and judgmentalism among the Jewish Christian congregations of the Greco-Roman world.

▣ "lust" This term means "to desire," "to set one's heart upon something." That something can be good or evil. Usually in the NT the term has a negative connotation. It is possible, in context, that the things desired were not evil in themselves but became evil in the person's willingness to obtain them by any and every means apart from God's will.

▣ "murder" In his second edition of the Greek New Testament (a.d. 1519), Erasmus changed the Greek word to "envy." They are similar and the cognate nouns formed from these verbs "murder" and "envy" are confused in the Greek manuscript variations of 1 Pet. 2:1. This solution to the problem of v. 2 has been adopted by Luther and the modern translations by Moffatt and Phillips and the New International Commentary. There is no Greek manuscript support for this emendation in James!

The term may be used in the sense of "hate," like Matt. 5:21-26, as a means of comparison. James often alludes to Jesus' teachings in Matthew's Sermon on the Mount (cf. Matthew 5-7).

▣ "envious" This Greek term, like "lust," is a neutral term and can be used of "zeal" or "strong desire."

4:2-3 "ask" Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God's. In this attitude the worst thing that God could do for us would be to answer our self-centered prayers!

Prayer is a powerful weapon in Christians' battle against evil (cf. Eph. 6:18-19). I believe that the sovereign God has chosen to limit Himself to the appropriate prayers of His children. Believing, Christ-like prayer affects God, us, and situations. Oh, the tragedy of a prayerless Christian! Oh, the tragedy of a proof-texted promise out of context (cf. Matt. 7:7-11).

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

4:4 "adulteresses" This is a feminine form. This could refer to (1) literal adultery, (2) but it is probably an OT metaphor for spiritual adultery (examples: Isa. 54:4-8; Jer. 3:20; Hos. 9:1; Matt. 12:39; 16:4). The KJV adds "and adulterers" because the translators understood the term literally, but this is not found in the most ancient uncial manuscripts (א*, A, B) or the Vulgate (Latin), Peshitta (Syriac), or Coptic (Egyptian) versions. It is found in a later corrected copy of Sinaiticus (אc) and many later Greek manuscripts (mostly minuscules). The UBS4 gives the shorter reading an "A" rating (certain).

▣ "friendship with the world" The term "world" is often used metaphorically of "human society, organized and functioning apart from God" (cf. 1:27; 3:6; Matt. 6:24; John 15:19; 1 John 2:15-17). See Special Topic at 1:27. Even Christian prayer can exhibit "worldly" attitudes and characteristics.

4:5 Verse 5 is very ambiguous because (repeated from Contextual Insights)

1. The Scriptural referent is uncertain.

2. The original reading is uncertain

a. the causative form, katōkisev, which would mean God has caused His Spirit to be in believers (in MSS P74, א, A, B).

b. the intransitive form, katōkēsev, which would mean the Spirit indwells believers (in MSS K, L, P). 

3. The punctuation is uncertain

a. one question leading to an unknown quote in NASB, NKJV, NRSV, TEV, NJB, NAB (possibly from a lost Jewish apocalyptic writing)

b. two questions leading to the OT quote (Pro. 3:34 from the Septuagint) in v. 6 in ASV, Moffatt and Phillips translations

4. The meaning of "jealously desires" is uncertain

a. God yearns for His Spirit to guide believers' lives to worship Him and Him alone (Exod. 34:14; Deut. 4:24; 6:14-15; Rom. 8:26-27). This would mean a positive connotation—"zealous" or "jealous" and a capital "s" Spirit.

b. mankind's fallen nature yearns for worldly pleasures (cf. Rom. 8:1-8). This would mean a negative connotation—"envy" and a small "s" spirit.

5. The verse may refer to

a. God's jealous love for believers' complete allegiance to Him

b. mankind's total corruption (v. 5), but God's grace (v. 6, cf. TEV).

 

4:6 "But He gives a greater grace" In respect to mankind's sin problem, which seems to interpret v. 5 in a negative sense, God gives even more grace (cf. Rom. 5:20-21). This phrase should not be turned into an item of systematic theology, but a literary emphasis.

▣ "God is opposed to the proud" This is from Pro. 3:34 in the Septuagint (cf. 1 Pet. 5:5-6). The spiritual battle lines have been drawn. The term "proud" comes from two Greek words: "above" and "to show oneself." This relates to the haughty teachers of 3:14-16.

▣ "but gives grace to the humble" This relates to the teachers with godly wisdom of 3:17-18. It is also a general principle.

4:7 "Submit therefore to God" This is an aorist passive imperative. This is a military term which means "to align oneself under authority" (cf. Eph. 5:21; 1 Pet. 2:13). Notice the twin aspects of submission (to God) and resistance (to evil). The first verbal form (aorist passive imperative) implies that believers must allow God to enable them to submit in a completed way to His will. (I must mention here that the passive voice was replacing the middle voice in Koine Greek. This text and 4:10 and 5:19 may be explained by this grammatical transition). The second verbal form (aorist active imperative) implies that the believer must combine God's work with active participation—resist the devil in a complete way!

SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)

▣ "Resist the devil" This is an aorist active imperative. This is literally "take a stand against" (cf. Eph. 6:13; 1 Pet. 5:9).

SPECIAL TOPIC: PERSONAL EVIL

▣ "he will flee from you" Satan will flee before God's provision (cf. Eph. 6:11-18) and our faith, but only for a season (cf. Luke 4:13).

4:8 "Draw near to God" This is an aorist active imperative. This verse reflects OT regulations for the priests that now are applicable to all believers (cf. Exod. 19:22). The collective title for the OT Levitical priests has now been transferred to all of the NT saints (cf. 1 Pet. 2:5,9; Rev. 1:6). Notice the covenantal reciprocal requirement—believers draw near and God draws near (cf. 2 Chr. 15:2; Zech. 1:3; Mal. 3:7).

▣ "He will draw near to you" This is not a works-righteousness emphasis, but a promise that God responds to faith (cf. Deut. 4:7; Ps. 145:18).

▣ "Cleanse your hands, you sinners" This is another aorist active imperative. (cf. Ps. 24:3-6; Isa. 1:16). Notice that James calls believers "sinners"! This is OT metaphor that relates to the ceremonial purification worship rites for OT priests (cf. Exod. 30:17-21; Ezek. 44:15). It became an OT idiom for the turning from and removal of sin (cf. Ps. 24:4; 26:6). The "hand" becomes a revealer of the "heart." We become what we think, what we dwell on mentally. Believers need to have clean hearts and hands, as well as a single commitment to God (which is the exact opposite of a double-minded person, cf. 1:8; 4:5).

There is a good article on "Washing Hands" in Dictionary of Biblical Imagery, pp. 362-3.

▣ "purify your hearts" This is another aorist active imperative. This is not just outward ceremonial cleansing but inward spiritual cleansing (cf. Jer. 4:14; 1 Pet. 1:22; 1 John 3:3). The covenant has requirements! See Special Topic: The Heart at 1:26.

▣ "you double-minded" This same descriptive term is used of believers with unanswered prayers in 1:5-8. Here it is used of believers again. James is clearly asserting that believers' motives and lifestyles make a real difference in the way one experiences the Christian life. Peace, security, joy, and effectiveness are not automatic.

4:9 "Be miserable and mourn and weep; let your laughter be turned into mourning" These are four aorist imperatives (the first three are aorist active and the last one aorist passive). Collectively they refer to the need for spiritual mourning over sin like Matt. 5:3-9. This is a Hebraic way of referring to a repentant attitude and lifestyle (i.e., Isa. 32:11-12). This sorrow must be balanced with the joy of 1:2 and 5:13. Somehow Christianity is both!

4:10 "Humble yourselves" The form is an AORIST PASSIVE IMPERATIVE but used in the sense of a MIDDLE VOICE (notice the English translation, cf. 4:6; 1 Pet. 5:6). This may reflect the teachings of Jesus (cf. Matt. 23:12; Luke 14:11; 18:14) and/or possibly an OT allusion to Isa. 57:15. Believers' humility and repentance invoke a promised covenantal response from YHWH.

NASB"in the presence of the Lord"
NKJV"in sight of the Lord"
NRSV, TEV,
NJB"before the Lord"

This is a Hebrew idiom for (1) a worship service (cf. Deut. 33:10); or (2) the Lord's personal knowledge (cf. Gen. 19:13; Judg. 18:6). Since this is not a worship service setting but an emphasis on a repentant attitude, #2 fits best.

"and He will exalt you" This also is an idiom meaning

1. God will raise up your spirit and give you joy

2. God will exalt you among your peers (cf. vv. 11-12; Matt. 23:12)

3. physical safety (cf. Job 5:11; 22:29)

Notice, victory comes through repentance and humility!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does this chapter reflect the attitude and actions of believers or their unbelieving Jewish co-worshipers?

2. List the three enemies of mankind. Define them (cf. Eph. 2:2-3)

a.

b.

c.

3. Explain in your own words the different ways that verse 2 has been understood. Check several English translations.

4. Read verse 5 in several English translations and note the differences.

5. What does James want from us in verses 7-10?

 

CONTEXTUAL INSIGHT INTO JAMES 4:11-17

A. James 4:11-12 seems to form some type of closing summary about the improper use of the tongue. The topic is introduced in 1:19 but is developed in 3:1ff.

B. James 4:17 is also some type of closing summary, but its exact relevance to the context is uncertain. A. T. Robertson says it is the key summary verse of the entire letter.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 4:11-12
 11Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. 12There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?

4:11 "Do not speak against one another" This is a present imperative with a negative particle, which usually means to stop an act that is in process. The Tyndale translation has "backbiting," possibly because this same word is used in this sense in the LXX of Ps. 50:20. The church had/has been guilty of this (cf. 5:9; 2 Cor. 12:20; 1 Pet. 2:1).

▣ "brethren. . .brother. . .brother" See notes at 1:2 and 1:9.

▣ "judges his brother, speaks against the law and judges the law" A judgmental attitude among Christians is a major spiritual problem (cf. Lev. 19:16,17-18; Matt. 7:1ff; Luke 6:36-38; Rom. 14:1-12). The term "law" here seems to refer to "the law of love" mentioned in 1:25; 2:8,12.

▣ "you are not a doer of the law but a judge of it" In James 1:22 we are told to be doers, not just hearers; here we are told to be lovers, not judges.

4:12 "one Lawgiver and Judge" "One" is placed first in the Greek for emphasis. This is another reference to monotheism, as in 2:19 and probably an allusion to Deut. 6:4. See SPECIAL TOPIC: THE TRINITY at Jude v. 20.

▣ "One who is able to save and to destroy" This phrase is often used of God the Father (cf. Matt. 10:28; Luke 12:4-5). In the OT all causality is attributed to YHWH. This was a theological way of asserting monotheism (cf. Deut. 32:39; 1 Samuel 2:6-7; 2 Kgs. 5:7).

▣ "who are you who judge your neighbor" This is an emphatic statement (cf. Rom. 14:3-4,10,13). Judging, criticizing, or comparing makes one look better at another's expense. This is another inappropriate use of the tongue.

In v. 11 James addresses his readers as "brothers" and the object of their criticism as "brothers" (see note at 1:2). This obviously refers to a Christian setting (see note at 1:9), but by using "neighbor" (cf. 2:8) in v. 12, he widens the specific admonition into a general command.

SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)

NASB (UPDATED) TEXT: 4:13-17
 13Come now, you who say, "Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit." 14Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. 15Instead, you ought to say, "If the Lord wills, we will live and also do this or that." 16But as it is, you boast in your arrogance; all such boasting is evil. 17Therefore, to one who knows the right thing to do and does not do it, to him it is sin.

4:13 "Come now, you who say" It is uncertain to which group of recipients this refers: (1) unbelieving Jews; (2) believing Jews; or (3) a continuing diatribe with a supposed dissenter or objector.

▣ "Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit" This refers to the specific plans of Jewish businessmen who do not take God into account. It is a glaring example of practical atheism.

4:14 This seems to relate to Pro. 27:1. This truth is also stated in Jesus' parable of Luke 12:16-21, called "the Rich Fool."

NASB, NKJV"vapor"
NRSV, NJB"mist"
TEV"like a puff of smoke"

We get the English word "atmosphere" from this Greek word (atmis). The frailty and fleetingness of human life is often alluded to in the Bible as:

1. a shadow (cf. Job 8:9; 14:2; Ps. 102:11; 109:23)

2. a breath (cf. Job 7:7.16)

3. a cloud (cf. Job 7:9; 30:15)

4. a wild flower (cf. Ps. 103:15; Isa. 40:6-8; 1 Pet. 1:24)

5. vanity or mist (cf. Eccl. 1:2,14; 2:1,11,15,17,19,21,23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,22; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8).

 

"that appears for a little while and then vanishes away" These are two Present participles that sound alike: "appears" (phainomenē) and "vanishes away" (aphanizomenē). Human plans come and go; only God's plan remains.

4:15 "If" This is a third class conditional sentence, which means potential action, but with a contingency.

▣ "the Lord wills" This type of phrase is used often by NT writers (cf. Acts 18:21; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7; Heb. 6:3; 1 Pet. 3:17). The biblical worldview attributes all knowledge and direction to God. This is a NT idiom affirming monotheism and should not be taken as a theological determinism. Believers know and assert that God is involved in their lives, but this does not link God to evil, tragedy, and random natural acts of violence. We live in a spiritually fallen and "cursed" world. This is not the world that God intended it to be! He is still active in His creation, but there is mystery in the how and why of individual actions and lives.

SPECIAL TOPIC: THE WILL (thelēma) OF GOD

4:16

NASB, NKJV,
NRSV"you boast in your arrogance"
TEV"you are proud and you boast"
NJB"how boastful and loud-mouthed you are"

Human plans apart from God are empty and vain as are human pride and boasting (cf. John 15:5; Rom. 14:8).

▣ "all such boasting is evil" Paul states this same truth in 1 Cor. 5:2 and 6. Mankind's problem from the beginning has been a desire for independence from God. Life apart from God is sin and rebellion. See SPECIAL TOPIC: BOASTING at 1:9.

4:17 This seems to be a significant independent summary statement, unrelated to the immediate context. This refers to the sins of omission (cf. Matt. 25:35-40). This may reflect the cryptic sayings of Jesus on the relationship between knowledge and sin (cf. Matt. 23:23; Luke 12:47; John 9:41; 15:22,24). In many ways it sounds like Rom. 14:23.

Robert B. Girdlestone's Synonyms of the Old Testament has an interesting remark on this verse:

"An important definition of sin is given by St. James—'to him that knoweth to do good, and doeth it not, to him it is sin' (4. 17). It would seem to be implied that where there is no knowledge of what is right or wrong there is no sin; and with this agree the words of our Lord to the Pharisees, 'If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth' (John 9.41). The profession of knowledge involved responsibility, and caused the Pharisees to be condemned, out of their own mouth, as sinners. Absolute ignorance is excusable, even though it is a missing of the mark, but negligence is not (see Heb. 2:3)" (p. 85).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is judging among Christians such a serious sin?

2. Why is the frailty of human life such a recurring biblical theme?

 

Passage: 

James 5

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

UBS4 NKJV NRSV TEV NJB
Warning to the Rich Rich Oppressors Will be Judged The Contrast Between Godliness and Worldliness Warning to the Rich A Warning for the Rich and Self-confident
    4:1-5:6   4:13-5:6
5:1-6 5:1-6   5:1-6  
Patience and Prayer Be Patient and Persevere Concluding Encouragement Patience and Prayer The Coming of the Lord
5:7-11 5:7-12 5:7-11 5:7-8 5:7-11
      5:9-11  
5:12 Meeting Specific Needs 5:12 5:12 5:12
5:13-18 5:13-18 5:13-18 5:13-18 5:13-18
  Bring Back the Erring One      
5:19-20 5:19-20 5:19-20 5:19-20 5:19-20

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS TO 5:1-6

A. James' discussion of the inappropriate emphasis on wealth starts in 4:13 and continues through 5:6.

 

B. The topic of wealth issued from James' comparison of mankind's desires (yetzers) for things and self instead of God (cf. 4:1-5:6).

 

C. This paragraph has many terms and forms unique to this context. This causes one to wonder if it might be a quote or catechism possibly taken from unknown Jewish inter-biblical sources.

 

The context sounds so much like Amos. The illustration is obviously OT.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:1-6
  1Come now, you rich, weep and howl for your miseries which are coming upon you. 2Your riches have rotted and your garments have become moth-eaten. 3Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! 4Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. 5You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. 6You have condemned and put to death the righteous man; he does not resist you.

5:1 "Come now" This is parallel to 4:13. It is the literary technique of diatribe. James presents truth by making a statement and then showing how some will react to this stated truth.

▣ "you rich" This refers either to (1) rich believers as in 1:10 or (2) exploiting unbelievers (cf. 2:1-13). Wealth has its unique temptations and problems (cf. Matt. 6:2-4,19-34; Luke 6:24; I Tim. 6:9-10,17).

▣ "weep" This is an aorist active imperative, which speaks of urgency. It refers to eschatological judgment. In 4:9-10 these commands are related to a call to repentance and humility like Matt. 5:3-9; but this section, 5:1-12, relates to the Second Coming and Judgment Day.

▣ "howl" This is a present active participle used in an imperatival sense. This term is used in the OT to describe the pain of certain judgment (cf. Isa. 13:6; 14:31; 15:2,3; 16:7; 23:1,14; 65:14).

▣ "miseries" This is a very strong term (cf. Rom. 7:24; Rev. 3:17).

▣ "which are coming upon you" This is a present middle participle. This shows the certainty of God bringing mankind to account for their plans as well as their actions! This judgment is not only the future (eschatological) but also present (temporal). We reap what we sow (cf. Gal. 6:7-8).

To fully understand this text two aspects of wealth must be understood: (1) the Jews considered wealth to be an evidence of God's acceptance and blessing (cf. Deut. 28:1-13), but they ignored the contextual covenantal responsibilities and warnings (cf. Deut. 27: 28:15-68), and (2) the wealthy Jews were often the very ones who persecuted the early Christians.

It is uncertain whether the ones referred to are wealthy Jews or worldly believers. They were expecting God's blessing, but not so, judgment (cf. Isa. 13:6). They had fattened themselves for judgment (cf. v. 5; Jer. 12:3; 25:34).

5:2-3 "Your gold and your silver" There were three sources of wealth in the ancient world: (1) stored food; (2) clothing; and (3) precious metals. All three types of wealth are described by the perfect tense verbal forms denoting their complete and ongoing destruction: "rotted," "moth-eaten," and "rusted" (cf. Matt. 6:19-20).

▣ "consume your flesh like fire" Fire is often used as a symbol of God's judgment. Here it is related to the form of destruction that can happen to accumulated earthly wealth. Humans think that wealth will protect them and help them, but it may well cause their destruction (cf. Luke 12:15-21; 16:19-31). See Special Topic at 3:6.

▣ "the last days" This refers to the Jewish concept of two ages, one evil and one righteous. For Christians it relates to the period from the birth of Jesus until His Second Coming. In God's plan (cf. Acts 2:23; 3:18; 4:28; 13:29) the Messiah comes twice, once as Savior (cf. John 3:14-15,16-21) and later as Judge (cf. John 5:22,27; 9:39; Acts 10:42; 17:31). The last days refer to this period between the incarnation (God becoming a human) and the Parousia (Second Coming).

SPECIAL TOPIC: THIS AGE AND THE AGE TO COME

▣ "that you have stored up your treasures" This reflects Jesus' Sermon on the Mount (cf. Matthew 6). James often alludes to Jesus' words in this sermon. See Intro., Content, B. One wonders if he was present or if the early church used Matthew's Gospel in their training of new believers (catechism).

5:4 "the pay of the laborers. . .which has been withheld by you" The poor needed their money every day in order to feed their families, but the rich withheld it to assure that they returned to work the next day (cf. Lev. 19:13; Deut. 24:14-15).

There is a manuscript variant in this verse which is typical of many of the variants in the scribal tradition. One term, aphustereō, (found only here in the NT) found in MSS א and B* , means "withhold payment" while apostereō, which means "deprive one of something," is found in MSS A, B2 and most later manuscripts, As for an interpretation or understanding of the meaning of the original author, these two options make little difference. UBS4 gives the second option an "A" rating (certain).

▣ "cries out" This is literally "shrieks." The cries of the exploited believer reach God (i.e., Deut. 24:14-15)!

▣ "has reached the ears of" The Bible often describes God in human terms: (1) human body parts; (2) human feelings; or (3) human relationships. Humans have no other language than human categories to describe a personal deity. This is called "anthropomorphisms" from the two Greek words anthrōpos, meaning man, and morphē, meaning form.

This type of language helps us express the biblical world-view that

1. God is a person and that humans made in His image represent "personal" attributes and characteristics. This is why God and mankind can understand and relate to each other.

2. Humans do not ultimately understand God. He is far greater and more majestic than our earth-bound, temporal categories. God has truly revealed Himself and we can trust His revelation, but He has not exhaustively revealed Himself because of the limited capacity and sinfulness of mankind.

 

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

▣ "of the Lord of Sabaoth" This is an OT title for deity (YHWH Sabaoth), which is used well over 250 times, but not in the Pentateuch (Genesis - Deuteronomy). It is used in the OT in several different senses.

1. To discuss all created things (cf. Gen. 2:1; Neh. 9:6; Isa. 45:12).

2. To describe God in ancient royal categories

a. palace guards

b. royal entourage

c. Israel as the unique people of God (cf. II Sam. 7:26-29; Ps. 46:7; 48:8)

3. To describe God's military aspect

a. the leader of Israel's army (cf. Exod. 12:41; I Sam. 17:45; 60:12; Ps. 24:8-10; Isa. 31:4).

b. the leader of the heavenly angelic army (cf. Josh. 5:14-15; Ps. 147:4; Isa. 40:26)

4. To describe and refute the ancient Mesopotamian and Canaanite belief that the heavenly lights represented angelic powers to be worshiped and placated (cf. Deut. 4:19; 17:3; Isa. 24:21-23; 40:26; Jer. 8:2).

It is true that angels are depicted as stars (cf. Job 38:7; Judg. 5:20 and later Jewish apocalyptic literature), but they are servants of YHWH, not independent powers.

SPECIAL TOPIC: NAMES FOR DEITY

5:5 "lived luxuriously and led a life of wanton pleasure" This is similar to Jesus' parable in Luke 16:19-31. The term denoted self-centered, extravagant lifestyle (cf. Luke 7:25; I Tim. 5:6; II Pet. 2:13).

▣ "fattened your hearts in a day of slaughter" They were acting like pampered cattle, fattened for the market. This is so reminiscent of Amos' preaching.

5:6 "You have condemned" This refers to the financial and judicial exploitation of widows, orphans, strangers, the poor, and the socially powerless and outcast. God is the defender of the needy and neglected (cf. Deut. 10:18; 24:17-21; 26:12; 27:19).

▣ "put to death" This may possibly be like 3:2 in the sense of violent acts or hateful attitudes (cf. Matt. 5:21-26).

▣ "the righteous man" Some link this to Jesus (because of the last phrase and Isa. 53:7), but the context relates it to the suffering children of God, the saints.

▣ "he does not resist you" This is possibly a question expecting a "yes" answer [see the modern translations of (1) The Twentieth Century New Testament; (2) Edgar J. Goodspeed; and (3) J. B. Rotherham]. If so, it relates to Matt. 5:39. In this age God's people should not react and retaliate, but they will testify on Judgment Day!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is wealth a sin?

2. List the three sins of these wealthy people.

 

CONTEXTUAL INSIGHTS TO JAMES 5:7-12

A. The imminence of the Second Coming

1. James and other NT authors seem to assume the immediacy of the Lord's return.

2. There is a tension in the words of Jesus Himself concerning His return. Most believers have been taught that Jesus is coming soon, suddenly, and unexpectedly (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30). But every generation so far has been wrong! The soonness (immediacy) of Jesus' return is a powerful hope of every generation, but a reality to only one (and that one a persecuted one). Believers must live as if He is coming tomorrow, but plan and implement the Great Commission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8) as if He tarries.

 

Some passages in the Gospels (cf. Mark 13:10; Luke 18:8) and I and II Thessalonians are based on a delayed Second Coming (Parousia). There are some historical events which must happen first:

a. world-wide evangelization (cf. Matt. 24:14; Mark 13:10)

b. the revelation of "the man of Sin" (cf. Matt. 24:15; II Thessalonians 2)

c. the great persecution (cf. Matt. 24:21,24)

There is a purposeful ambiguity (cf. Matt. 24:42-51; Mark 13:32-36)! Live every day as if it were your last, but plan and train for future ministry.

3. The believers' proper response to the delayed Second Coming is patience. Several examples are given:

a. the farmer (cf. v. 7)

b. the prophets (cf. v. 10)

c. Job (cf. v. 11)

4. The confident assurance and expectation of the return of the Lord is an existential hope of every generation of believers. H. E. Dana's Jewish Christianity has a helpful comment:

"James believed in the imminence of Christ's Second Coming. It cannot be justly charged that we have here a ‘mistake' in the New Testament. James is faithfully recording the impression of his own religious consciousness, and though the actual extent of time was far beyond anything of which he dreamed, it was right for him to be on the watch for his returning Lord. Inspiration must keep within the verdict of Jesus that, ‘It is not for you to know the times or seasons, which the Father hath set within his own authority' (Ac. 1:7). James could not know how near or distant in time was the Second Coming; he could only express its nearness in his own consciousness—and in that he was honest in his purpose and made no mistake" (pp. 124-125).

B. There is a continuing emphasis on a negative use of the tongue (James 5:9,12 as 5:13-20 is a positive use of the tongue).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:7-11
 7Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. 8You too be patient; strengthen your hearts, for the coming of the Lord is near. 9Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. 10As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. 11We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful.

5:7 "Therefore" This shows the relationship of this paragraph to the previous one. The emphasis on the Second Coming in vv. 1-6 is continued.

▣ "be patient" This is an aorist active imperative. It is the theme and emphasis of this context (cf. 1:4). The word is used four times: v. 7 (twice), 8, and 10. Its basic meaning is "long-suffering." This term is used of God's patience with mankind (cf. Rom. 2:4; I Pet. 3:20), and is also one of the fruits of the Spirit (cf. Gal. 5:22-23).

"brethren" See notes at 1:2 and 1:9.

▣ "until the coming of the Lord" This is literally "until the Parousia" which means "presence" and was used of a royal visit. The other NT terms used for the Second Coming are

1. epiphaneia, "face to face appearing"

2. apokalupis, "unveiling"

3. "the Day of the Lord" and the variations of this phrase

The antecedent of "Lord" in this passage is both YHWH, as in vv. 10 and 11, and Jesus in vv. 7,8, and 14. New Testament authors often used this grammatical ambiguity to assert the deity of Jesus.

The NT as a whole is written within the world-view of the OT which asserted

1. a current evil, rebellious age

2. a coming new age of righteousness

3. brought about by the Spirit's agency through the work of the Messiah (Anointed One).

The theological assumption of progressive revelation is required because the NT authors slightly modify Israel's expectation. Instead of a military, nationalistic (Israel) coming of the Messiah, there are two comings. The first coming is the incarnation of deity in the conception and birth of Jesus of Nazareth. He came as the non-military, non-judicial "suffering servant" fulfilling Isaiah 53 and as the mild rider on the colt of a donkey (not a war horse or kingly mule), fulfilling Zech. 9:9. The first coming inaugurated the New Messianic Age, the Kingdom of God on earth. In one sense the Kingdom is here, but of course, in another it is still far off. This tension between the two comings of the Messiah is the over-lapping of the two Jewish ages that was unseen, or at least unclear, from the OT. This dual coming emphasizes YHWH's commitment to redeem all humanity (cf. Gen. 3:15; 12:3; Exod. 19:5 and the preaching of the prophets, especially Isaiah and Jonah).

The church is not waiting for the fulfillment of OT prophecy because most prophecies refer to the first coming (cf. How to Read the Bible for All Its Worth, p. 166). What believers do anticipate is the glorious coming of the resurrected King of Kings and Lord of Lords, the expected historical fulfillment of the new age of righteousness on earth as it is in heaven (cf. Matt. 6:10). The OT presentations were not inaccurate, but incomplete. He will come again just as the prophets predicted—in the judicial power and material authority of YHWH.

The Second Coming is not a biblical term, but the concept is the world-view and framework of the entire NT. God will set it all straight. Fellowship between God and mankind made in His image will be restored. Evil will be judged and removed. God's purposes will not, cannot, fail!

▣ "The farmer" This is the first of three examples of patience: (1) a farmer (v. 7); (2) the OT prophets (v 10); and (3) Job (v. 11). The farmer is totally dependent on the weather, over which he has no control, but plows and sows in faith and hope.

▣ "the early and late rains" The early rains in Palestine were in October and November and were needed for the seeds to sprout. The late rains came in April and May and were needed for the crops to mature. This may imply that the recipients of James were in or near Palestine or else they knew about its climate.

Some early Greek texts (MSS P74, B) do not have the term "rain," but it is assumed. It seems that an early scribe added it for clarification (cf. MSS A, K, L, P).

5:8 "You too be patient" This is an aorist active imperative repeated from v. 7.

▣ "strengthen your hearts" This is another aorist active imperative (cf. I Thess. 3:13). Trust and wait on God's promises. See SPECIAL TOPIC: THE HEART at 1:26.

▣ "for the coming of the Lord is near" This is perfect active indicative which implies He came once, the influence continues, and He will come again (cf. I Pet. 4:7). The NT authors (and possibly Jesus Himself, compare Matt. 16:28 with 24:36) expected the consummation of the Second Coming to happen quickly. The imminence of the Second Coming is meant to encourage every generation of believers amidst worldly pressures. The time is uncertain, but the event is sure! Believers live every day in expectation of their Lord's glorious return. The major NT word to all believers is "be ready and be active."

5:9

NASB, TEV"do not complain"
NKJV, NRSV"do not grumble"
NJB"do not make complaints"

This is a present active imperative with a negative particle which usually means to stop an act in process. This could relate to

1. the unequal existential circumstances of some believers suffering and some not

2. the unexpected persecution of faithful believers

3. the jealousy among church leaders (teachers)

 

▣ "so that you yourselves may not be judged" The following verses are shocking in their warnings (cf. Matt. 6:14-15; 7:1-5; 18:35; Luke 6:38; James 2:13). Believers are not forgiven by forgiving, but our forgiving does reveal our new heart! Do we want God to treat us as we treat others?

▣ "the Judge is standing right at the door" The emphasis is on the immediacy of the Second Coming and its related judgment (cf. Matt. 24:33; Mark 13:29).

5:10 "the prophets" Their lives were far from easy and safe (cf. Matt. 5:10-12, also note Hebrews 11).

5:11 "who endured" This is a different word from the one used in vv. 7-10 although it reflects and continues the same emphasis. This word means "voluntary, steadfast endurance" with an emphasis on "remaining under a load." Job is known proverbially for his endurance. Believers of the OT and NT have revelation from God. We understand many things about spiritual reality, but there is still much mystery in our individual experiences.

▣ "the Lord is full of compassion and is merciful" These are two rare forms of the Greek terms for "pity" and "mercy." These same concepts are descriptive titles of God (cf. Exod. 34:6; Neh. 9:17; Joel 2:13). James may have been directly alluding to Ps. 103:8 or 111:4. If God treats us this way, we should treat others the same way (cf. v. 9).

NASB (UPDATED) TEXT: 5:12
 12But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment.

5:12 "But above all" This is a logical connector to a new, but related, subject. It is surprising that James saw this truth as "above all" (cf. I Pet. 4:8, same idiom). It may relate to the improper use of the tongue by using the name of God which was sacred (cf. Exod. 20:7; Deut. 5:11).

▣ "my brethren" See notes at 1:2 and 1:9.

▣ "do not swear" Many modern translations see v. 12 as an independent unit (NASB, NRSV, NJB, NIV). It is a present active imperative with a negative particle which usually means to stop an act already in process. This does not refer to profanity but to rabbinical oath-taking which asserted the truthfulness of their statement by the flippant use of God's name (this may be another allusion to the Sermon on the Mount, cf. Matt. 5:34-37). They had developed an elaborate system of binding and nonbinding oaths. This is another negative use of the tongue.

▣ "so that you may not fall under judgment" The major problem was taking God's name in vain (cf. Exod. 20:7). Our words are significant (cf. Matt. 12:34-37), and we will answer for them (cf. Ecclesiasticus 23:9-10). Believers will also stand before Jesus for evaluation of their deeds, motives, and words (cf. II Cor. 5:10). Christ's death dealt with the sin problem; His Spirit empowers and gifts believers for service; but each of us is responsible for how we have used the gifts and opportunities for ministry.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Does James emphasize a temporal or eschatological judgment?

2. Explain the title "YHWH Sabaoth" (Lord of hosts).

3. How is James like Amos?

4. How or why is James 5:1-12 related to the Second Coming?

5. Why is v. 12 thought to be a separate unit of thought?

 

CONTEXTUAL INSIGHTS TO JAMES 5:13-20

A. The Church's role in physical healing (James 5:13-18)

1. Physical healing is a NT fact, as certain as spiritual healing. Its reality is a sign of ultimate salvation and the New Age.

2. Physical healing is an ongoing sign of God's love and care for believers. However, not everyone in the NT was healed:

a. Paul (II Cor. 12:7-9)

b. Epaphroditus (Phil. 2:25-27)

c. Trophimus (II Tim. 4:20)

3. The real questions concerning physical healing are not its reality or source but

a. Who is to be the recipient?

b. Who is to be the instrument?

c. What form, formula, or guidelines are to be involved?

d. When, where, why is it to be done?

4. There is a psychological element involved in healing, as can be seen here and in Mark 8:22-26. Certain cultural actions and symbols are used to encourage faith.

a. anointing with oil

b. spitting and making mud

c. laying on of hands in prayer

5. Read Gordon Fee, The Disease of the Health, Wealth Gospel.

 

B. The Church has an active and purposeful role in reclaiming backsliders (James 5:19-20)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 5:13-18
 13Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. 17Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. 18Then he prayed again, and the sky poured rain and the earth produced its fruit.

5:13-17 This entire section is primarily dealing with the importance and power of prayer (as a positive use of the tongue) in all circumstances, not only in healing procedures! It contrasts v. 12 by showing the proper use of the name of God.

In this context there are three questions related to suffering, joy, and sickness, but only the last one is expanded and discussed. The three questions provide guidelines for believers dealing with life's problems: (1) pray; (2) sing praises; and (3) ask for help from mature Christians.

▣ "he must pray. . .sing praises" These verbs are a present middle imperative and a present active imperative. We get the English word "psalm" from "praises" (cf. Rom. 15:9; I Cor. 14:15; Eph. 5:19; Col. 3:16). Verse 13 may be saying that prayer and praise are always appropriate to God (cf. Rom. 12:12; I Thess. 5:16-17) in all of our circumstances (suffering or joy).

5:14 "Is anyone among you sick" This is literally "without strength." The term astheneia was used of both lack of physical strength (i.e., II Cor. 11:30; 12:5; I Tim. 5:23) and lack of spiritual strength (cf. I Cor. 8:9; II Cor. 11:29) or purity (cf. Rom. 6:19; Heb. 4:15). This ambiguity may have been purposeful in a context where sin is linked to sickness. It is grammatically uncertain whether this should be a question (cf. NASB, NKJV, NRSV, TEV) or a statement (cf. NJB, New Century Version).

The theological question is whether (1) v. 13's suffering is paralleled to v. 14's sickness or (2) they are two separate experiences of believers in a fallen world. James has discussed "suffering and patience"; now he discusses "prayer and sickness."

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

▣ "call for the elders" This is an aorist middle (deponent) imperative. Notice that it is the responsibility of the sick one to request a visit from the "elders." These procedures were to be done at the home of the weak one, not necessarily the gathered church, especially if the "anointing" was a medical massage or rubdown. Also this scenario shows the need for women "deacons" or "elders" in the physical ministry to women. Notice that the term "elders" is plural, as it is so often in the NT. The context of James is a believing Jewish fellowship; therefore, "elders" is probably not used in the NT sense of "pastors," "bishops" (cf. Acts 20:17,28; Titus 1:5,7), but in the OT sense of "elders" of the synagogue. The rabbis and designated leaders of the synagogues regularly visited and anointed the sick.

▣ "of the church" This is the Greek term ekklesia, which literally meant "called out ones." It was used in the Septuagint to translate the Hebrew term qahal or "assembly" of Israel. In secular Greek it originally meant a local town assembly (cf. Acts 19:32,39,41). It is interesting theologically that the emphasis here is on local leaders, not itinerant faith healers. Healing is a spiritual gift which is mentioned in I Cor. 12:9, 28 and was widely practiced in the NT and the early church. Notice that the elders were to go to the sick when requested, not the sick to the gathered church meeting. This was to be a private spiritual procedure.

▣ "they are to pray over him" This is an aorist middle imperative. This is the main verb of the context. Prayer is the main subject of this entire context:

"he must pray" (v. 13)

"they are to pray" (v. 14)

"the prayer" (v. 15)

"pray for one another" (v. 16)

"effective prayer" (v. 16)

"in prayer he prayed" (v. 17)

"he prayed" (v. 18)

 

▣ "anointing" This is an aorist active participle. The word aleiphō is not the common word for ceremonial, religious anointing (chriō or chrisma), but it is the common term for rubbing on medicine. Physical touching is always emotionally significant to the sick. This may have been a culturally expected act like Mark 6:13; 7:33; 8:23; John 9:6,11.

There are several Greek terms used of anointing.

A. murizō, used in Mark 14:8 for the anointing with spices for burial. It is the Hebrew root from which we get the name Messiah (an anointed one).

B. aleiphō, also used of anointing with spices for burial (cf. Mark 16:1; John 12:3,7). In addition it was used for

1. anointing the sick (cf. Mark 6:13; Luke 10:34; James 5:14)

2. anointing oneself, apparently daily, as preparation for public activities (cf. Matt. 6:17)

3. the special anointing of Jesus by a sinful woman (cf. Luke 7:38,46)

C. chriō (chrisma), the normal term used in a religious sense often associated with the Spirit

1. anointing of Jesus (cf. Luke 4:18; Acts 4:27; 10:38; Heb. 1:9)

2. anointing of believers (cf. II Cor. 1:21; I John 2:20,27)

D. egchriō and epichriō, used exclusively of rubbing on salve (cf. Rev. 3:18)

 

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)

▣ "with oil" Oil had many uses in the Jewish first century.

1. as medicine (cf. Isa. 1:6; Luke 10:34)

2. as a symbol of God's giftedness and empowerment of OT prophets, priests, and kings

3. as a ceremonial symbol of God's presence

4. as preparation for daily public activities or special times of joyful events (putting it on one's face)

 

▣ "in the name of the Lord" This shows the proper use of God's name. As a footnote let me point out that healing is a gift of the Spirit given to some members of the body of Christ for the common good (cf. I Cor. 12:7,9,11,28, and 30). This context, however, does not refer to these gifted believers, but to the local church leaders. This is a procedure for local church leaders, not a special gift given by the Spirit.

SPECIAL TOPIC: THE NAME OF THE LORD

5:15 "the prayer offered in faith" This relates to the prayer of the "elders," not the sick believer. Healing is not always linked to the faith of the one being healed (cf. Mark 2:5; 5:35-43; John 5:5-9).

This term for prayer (euchē) can mean "oath" (cf. Acts 18:18; 21:23) and may involve a public pledge of faith on behalf of the ill person; it may also imply a pledge of availability for God's service.

▣ "will restore" The Greek term sozō is used often in the NT for spiritual salvation (cf. 1:21; 2:14; 4:12), but here it is used in its OT sense of physical deliverance (cf. 5:20; Matt. 9:22; Mark 6:56). The term literally means "to make whole" (physically and/or spiritually).

▣ "if he has committed sins" The "if" is a combination of "and" (kai) and the third class conditional (ean) with the subjunctive "to be." This then is a periphrastic perfect active participle, which does not assume that sin is the cause of illness. However, in first century Judaism, sin and sickness had a theological connection (cf. I Cor. 11:30; Mark 2:5-11; John 5:14). However, Jesus' statements in John 9:3 show that this is not always the case.

This entire context (5:13-18), which deals with the physical restoration of believers, mentions several actions which would encourage first century believers: (1) the elders of the church come; (2) they pray; (3) in Jesus' powerful name; (4) they anoint (rub down) with oil; and (5) they hear and absolve guilt. God uses a variety of methods in human physical restoration—miracles, exorcisms, prayers of friends, self-limiting illness, positive mental attitude, confession, medicine, medical procedures, and the removal of the heavy weight of sin and guilt.

5:16 "confess your sins" This is a present middle imperative. "Therefore" shows the connection of v. 16 with the preceding discussion. Confession was and is an important part in the healing process (cf. Lev. 5:5; Num. 5:7; Ps. 51). It is an effective antidote to pride, self-centeredness, and sin.

The major interpretive issue at this point is whether James has moved from a discussion of prayer for the physically ill person to prayer for the spiritually ill person, or whether the context of physical illness and physical healing continues. At issue is the concept of "save." Does it refer to the OT sense of physical deliverance as in v. 15, or has it moved to the sense of spiritual salvation?

The textual evidence for the NT sense (spiritual salvation) is: (1) generalizing of "elder" to "one another" (v. 16) and (2) the generalized conclusion of vv. 19-20.

On the other hand, the context seems to continue in its emphasis on physical illness (OT sense of physical deliverance): (1) physical illness healed by prayer and confession; (2) Elijah is just another example of answered prayer (vv. 17-18).

 

SPECIAL TOPIC: CONFESSION

▣ "to one another" Notice that it was not specifically stated to the "elders," which one would have expected from this context, but the generalized "one another." Possibly confession is to be made to those wronged. Often the early church dealt with sin corporately and publicly (cf. I Tim. 5:19-20).

▣ "pray for one another" This is another present middle imperative.

To summarize, confession is surely first made to God, but then to (1) the elders at the home; (2) the people sinned against; and (3) the whole gathered congregation. Confession cleanses the heart and warns other believers!

In the spiritual battle for purity and wholeness, confession and prayer are the believer's major weapons along with a knowledge of the gospel and the Word of God (cf. Eph. 6:10-20).

In one sense this is similar to the modern "twelve step" movement started by Alcoholics Anonymous. As we admit wrong to God and others, we find peace and acceptance. As we help others find hope and help, we find it ourselves.

SPECIAL TOPIC: INTERCESSORY PRAYER

"so that you may be healed" This is an aorist passive subjunctive which adds an element of contingency. God is the one who heals. As there was ambiguity in the Greek term "sick" in v. 14, the same wide semantic field is found in the term "healed." It can refer to physical or spiritual healing (cf. Matt. 13:15, quoting Isa. 6:10; Heb. 12:11-13; I Pet. 2:24, quoting Isa. 53:5).

NASB"the effective prayer of a righteous man can accomplish much"
NKJV"the effective, fervent prayer of a righteous man avails much"
NRSV"the prayer of the righteous is powerful and effective"
TEV"the prayer of a good person has a powerful effect"
NJB"the heartfelt prayer of someone upright works very powerfully"

This seems to denote two conditions: (1) uprightness; and (2) persistence (cf. v. 17 and Matt. 7:7-8). The effectiveness of intercessory prayer is related to the spiritual life of the intercessor (cf. Pro. 15:29) and primarily to the will and power of God.

There are many questions related to this promise of effective prayer

1. How is the term "righteous" to be understood?

a. a believer (position in Christ)

b. a church leader (position in the church)

c. a godly believer (Christlikeness)

2. How is the term "effective" to be understood?

a. all prayers are positively answered

b. if we pray in God's will, all prayers are answered

c. offer up our human hopes, dreams, and desires, but trust God is giving His "best," His will for those believers in need (physical and spiritual)

3. How is this statement related to time?

a. the truly righteous pray consistently over a period of time and many times during that period (persistence and repetition)

b. time, persistence, and repetition are not the determining factors

4. If prayer is not answered, who is to "blame"?

a. the person prayed for (lack of faith or sin)

b. the intercessor (lack of faith or sin)

c. God's will (not always God's will or the right time)

d. a combination of all three (the mystery of unanswered believing prayer)

5. Is it possible that this is a proverbial statement which was not meant to be analyzed in detail?

See Special Topic at 1:7. For "righteous" see Special Topic at 2:21.

5:17 "Elijah" He was a very important prophet because of his connection with the coming of the Messiah in Mal. 4:5. James is surely written with an eschatological setting in mind.

NASB, NKJV"with a nature like ours"
NRSV"a human being like us"
TEV"the same kind of person as we are"
NJB"a human being as frail as ourselves"

There are no super saints! We are all human (cf. Acts 14:15). Remember Elijah was not a perfect believer. Please read I Kgs. 18-19.

▣ "prayed. . .three years and six months" The time element is not recorded in I Kgs. 17:1, but was part of rabbinical speculation (cf. Luke 4:25).

5:18 Elijah is an example of a prayer for no rain and later a prayer for rain, both of which God granted. God used Elijah to accomplish His own will and agenda. Elijah was His instrument. Prayer does not move a reluctant God, but channels His will and purposes through His children.

NASB (UPDATED) TEXT: 5:19-20
 19My brethren, if any among you strays from the truth and one turns him back, 20let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

5:19 "my brethren" See notes at 1:2 and 1:9.

▣ "if" This is a third class conditional contingent on two actions: (1) one believer strays and (2) another believer is willing to help.

▣ "strays from the truth" The straying has both doctrinal and moral aspects (cf. Heb. 5:2; II Pet. 2:2). The term "strays" comes from a Greek word from which we get the English "planet." As the ancients watched and mapped the night sky, they saw that certain "stars" did not follow a regular orbit. We know these today as our solar system's planets. They called them "the wanderers."

The grammatical form of the verb is aorist passive subjunctive. The AORIST speaks of wandering. The passive voice is used to assert that the subject is being acted upon. Most translations translate it as a middle or active (NASB, NKJV, NRSV, TEV, NJB, and NIV). The passive idea is found in The Twentieth Century New Testament and the translation by Henry Alford. The passive voice was replacing the middle voice in Koine Greek (cf. A. T. Robertson's Studies in the Epistle of James p. 196 (footnote #6). This may explain 4:7 and 10 as well.

Believers wander (1) by willfulness; (2) by the trickery of false teachers (cf. Eph. 4:14); and (3) under the influence of the demonic (cf. Eph. 4:14). The exact cause is not the issue, but the need for confession, repentance, prayer, and the help of other believers.

▣ "one turns him back" Believers have a responsibility to help one another (cf. II Cor. 2:7;Gal. 6:1; Eph. 4:32; II Thess. 3:15).

5:20

NASB, NKJV"let him know"
NRSV"you should know"
TEV"remember this"
NJB"he may be sure"

This is a present active imperative. It is an idiom for confidence in the following statement.

▣ "turns" It is significant that the Greek word epistrephō is used in the Septuagint to translate the Hebrew term for "repentance" (shuv). Since Israel was considered the people of God, this "turning" was viewed as "turning back" to God or the renewing of a previous relationship. That same sense is reflected in this text in James.

▣ "he who turns a sinner from the error of his way will save his soul from death." In context this refers to (1) the supposed connection between sin and sickness in v. 15 or (2) the message of the whole book about warnings related to covenant responsibilities.

Our systematic theology tends to interpret passages like this (i.e., 5:19-20) in "acceptable" ways. The fact remains this is a shocking warning written to Christians. Sin causes death, physical death, spiritual death, eternal death. Unconfessed sin is a powerful and beguiling enemy. Flee from it. Confess it!

There is an interesting and insightful footnote in Hard Sayings of the Bible, published by IVP:

"Neither James nor the rest of the New Testament is concerned to answer the speculative question ‘How could a Christian who had eternal life lose it?' All of the theological answers given are based on various theological assumptions and either deny the meaning of the various texts (such as ‘The Christian does not really die eternally, but simply loses his or her reward') or explain the texts according to their theological beliefs (such as the Calvinist ‘They appeared to be Christian, but their lack of perseverance shows that they were not really regenerate,' or the Arminian ‘Yes, people can fall away from the faith and be lost'). James, like all New Testament writers, is not interested in theological neatness, but in pastoral concern. He simply sees the situation (a Christian on the wrong way), recognizes the danger (death) and goes to the rescue, rather than ask how it fits into his theology. So while theological responses are appropriate in their place, we ought not to expect a New Testament writer to select among them" (p. 708).

▣ "cover a multitude of sins" This refers to the forgiving of the wanderer's sins! Possibly this is related to Ps. 32:1; 85:2; Pro. 10:12; I Pet. 4:8 (a Semitic truism or proverb) or I Cor. 13:7 where love refuses to see faults in others. Christians love wounded Christians. The spiritual battle has casualties, but also reclamations.

At this point let us discuss the application of this context to today. It appears from v. 15 that James expected physical restoration. Does that imply that all of the early Jewish believers were healed? If so, how did they die? Verses 19-20 may have been the theological assurance that even those who died had their sins forgiven and possessed eternal life.

Bible-believing believers believe in God's miraculous presence, care, provision, and healing! The mystery is when, where, how, and who is to be involved and why physical healing often does not occur. Our biblical world-view asserts God's love, power, and sovereignty even amidst suffering, sickness, persecution, and death. Faith lives even when the body dies. Let us keep on praying, believing, confessing, anointing, encouraging, and loving each other.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Did the NT writers expect an immediate Second Coming in their lifetime? If so, does that mean the Bible is in error?

2. Why is patience such an important aspect of the believer's character?

3. How does one take God's name in vain?

4. Does James 5:13-20 give us a procedure to follow for healing?

5. How is confession of sin related to healing?

6. How are local elders to be involved in healing? Who are these elders?

7. Does wandering from the truth result in physical or spiritual death?

 

Passage: 

Introduction to Jude

 

OPENING STATEMENTS

A. Jude is a frightening book about the recurrent danger of error, rebellion, and judgment. Believers must always be on guard. Their protection is

1. the Father's call

2. love

3. keeping power

4. knowledge of the Scriptures

5. godly living

6. mercy toward wounded fellow believers

 

B. Yet, even amidst the warnings, the conclusion of Jude (cf. vv. 24-25) is one of the strongest prayers of the keeping- power of God.

 

C. The relationship between Jude and II Peter is uncertain as to:

1. which one was written first

2. why they are so similar yet different

3. how one describes a coming heresy (cf. II Peter 2) and the other a present heresy (Jude)

4. whether there was an early church document from which both authors drew

5. whether any of the examples of rebellion involved believers

 

D. This book illustrates the theological balance between

1. the keeping power of God (vv. 1,24)

2. believers keeping themselves (v. 20-23)

 

AUTHOR

A. Jude (Hebrew, Judah, or Greek, Judas) characterizes himself by two designations

1. "a bond-servant of Jesus Christ" – This is not exactly the same as Paul's usual designation, although they look the same in English. Paul always puts the noun "slave" first, followed by the genitive descriptive phrase. This is also true of II Peter. However, the word order in Jude is the same as the word order in James (descriptive genitive phrase first).

2. "a brother of James" – There are many persons in the NT named James (Jacob), but the name by itself, without any description, reminds one of James 1:1. James, the half-brother of Jesus, was the leader of the Jerusalem church during Paul's missionary journeys (cf. Acts 15). It has been speculated that both half-brothers chose, out of humility, not to identify themselves as biologically related to Jesus.

 

B. The simple opening reflects someone who was well-known and active (cf. I Cor. 9:5) in the early church, but about whom no information has survived. If someone writing at a later period wanted to write in the name of a famous person from the past (pseudography), Jude would not be a good candidate.

 

C. The ancient tradition that Jude was a Hebrew Christian and half-brother of Jesus (cf. Matt. 13:55; Mark 6:3) rests on several assumptions

1. a family relationship to James (cf. James 1:1)

2. the extensive use of the OT

3. the characteristic Hebrew literary use of threes

a. three OT events of apostasy

b. three OT characters

c. opening greeting

(1) three verbs: "called," "beloved," "kept"

(2) three prayer requests: "mercy," "peace," "love"

 

D. The Greek style and form of Jude is an artificial Koine Greek (cf. The Cambridge History of the Bible, vol., 1, p. 336), possibly denoting that Greek was his second language.

 

E. As far as personality, he is much like James; he uses a no-nonsense, straight-forward approach to the mandate for godly living in this world of sin and rebellion.

 

DATE

A. There is no certainty, only speculation.

 

B. Let us list some of the parameters

1. during Jude's lifetime if he was the younger brother of James and half-brother of Jesus

2. the book of Jude's literary relationship to II Peter. Of the twenty-five verses in Jude, sixteen (vv. 3-18) have some association with II Pet. 2:1-18. If Peter is the author of II Peter, then the date is close to his lifetime (he died in a.d. 64). It is, however, uncertain who quotes who:

a. II Peter quotes Jude

b. Jude quotes II Peter

c. both use early catechistic documents or church tradition

 

C. The contents of the book imply a mid-first century date. Enough time had elapsed for heresy to develop. The physical presence of the Apostles had just passed (v. 17). However, a uniform doctrine had not developed. Jude mentions the moral problems of the false teachers, but does not discuss the doctrinal errors. He uses OT examples, not Jesus' teachings (quotes or stories).

 

D. In Historical Ecclesiasticus III:19:1-20:6, Eusebius mentions a tradition.

1. that Jude's grandsons were taken to Rome to face Domitian (reigned from a.d. 81-96) on charges of treason

2. that they were descendants of Jewish royalty

3. that they were relatives of Jesus of Nazareth

 

E. A date from the 60's to the 80's is possible.

 

RECIPIENTS AND OCCASION

A. The early church was not theologically monolithic; even the Apostles emphasized different aspects of the gospel. As the Apostles began to die (or at least were too few and too far away to be consulted) and the Second Coming continued to be delayed, the early church faced the challenge of "standardizing" acceptable parameters for gospel teachings. The OT, the words and stories of Jesus, and the preaching of the Apostles became the standards.

 

B. Jude was written in a day of flux and disruption of clear authority. The believers (whether a local church or geographical area is uncertain) were facing massive invasion of error through speculative theology/philosophy. What is known of the heresy:

1. the heretics were part of the church meetings ("love feasts" cf. v. 12)

2. the heretics were immoral, manipulative teachers who were causing divisions among God's people (cf. v. 19)

3. the heretics seem to have used or discussed "angels" in their theology

4. the heretics seem to have emphasized "knowledge" (gnosis)

If one is familiar with the Greco-Roman world of the first and second centuries, these characteristics imply the philosophical/theological movement known as "Gnosticism." We know the specific doctrines of Gnosticism from their second century writings, but aspects of their theological system were a common element of much Near Eastern thought. Elements of the dualism so characteristic of Gnosticism is present in the Dead Sea Scrolls. Many of the NT books (the Gospel of John, Ephesians, Colossians, I Timothy, Titus, II Timothy, I John, II John, III John) were written to combat a similar type of false teaching/teachers.

PURPOSE

A. The author desired to write about their common salvation (cf. v. 3).

 

B. The invasion of false teachings and teachers into the inner fellowship of the church (cf. v. 12) caused the author to address the burning issue of "the faith once and for all given to the church" (cf. vv. 3,20). His goal was orthodoxy, but he approached the subject through godly living (orthopraxy), not doctrine (very similar to James 2:14-24). How people lived was a clear window into their theology (cf. Matt. 7:15-23; 13:1-9,19-23; I John).

 

C. The author wants to encourage believers to

1. contend earnestly for the faith (cf. vv. 3,20)

2. be prepared for mockers and false teachers (cf. vv. 18-19)

3. build yourselves up on your most holy faith (cf. v. 20)

4. pray in the Holy Spirit (v. 20)

5. keep yourselves in the love of God (v. 21)

6. wait anxiously for the mercy of the Lord Jesus Christ to eternal life (v. 21)

7. have mercy on some of those who are doubting (vv. 22-23)

8. be assured of your salvation (vv. 24-25)

 

CANONIZATION

A. This book was initially accepted (cf. quote by Clement of Rome about a.d. 94), then later disputed and finally fully accepted (Council of Nicea, a.d. 325 and Carthage, a.d. 397).

 

B. Its major problem in acquiring canonical status was Jude's quote of non-canonical books (I Enoch and the Assumption of Moses). These books, especially I Enoch, circulated widely among the believers of the first century and were theologically influential.

1. Why is this a problem? Does it imply that the non-canonical books are authoritative?

a. the OT quotes non-inspired writing (cf. Num. 21:14-15,26-30 [Balaam's prophecies in Num. 22-23]; Josh. 10:13; II Sam. 1:18ff; I Kgs. 11:41; 14:19,29; 15:7,23,31)

b. Jesus used non-canonical sources as illustrative material (cf. Matt. 23:35)

c. Stephen used non-canonical sources (cf. Acts 7:4,14-16)

d. Paul often used non-canonical sources

(1) Rabbinic Midrash concerning Christ as a rock that followed the children of Israel during the wilderness wandering period (cf. I Cor. 10:4)

(2) the names of Pharaoh's magicians from Exod. 7:11,22; 8:7 (cf. II Tim. 3:8) were taken from some intertestamental Jewish writings

(3) Greek writers

a) the poet Aratus (Acts 17:28)

b) the poet Menander (I Cor. 15:33)

c) the poet Epimenides or Euripes (Titus 1:12)

e. James used rabbinical tradition in James 5:17

f. John used the mythology of near eastern cosmologies in Rev. 12:3

2. Why did Jude use these non-canonical sources?

a. possibly they were freely used by the false teachers

b. possibly they were respected and read by the recipients

 

C. Support for Jude's canonicity is supported by

1. quoted or alluded to by

a. Clement of Rome (a.d. 94-97)

b. Polycarp (a.d. 110-50)

c. Irenaeus (a.d. 130-202)

d. Tertullian (a.d. 150-220)

e. Athenagoras (a.d. 177)

f. Origen (a.d. 185-254)

(These are taken from International Critical Commentary, pp. 305-308)

2. named in

a. Clement of Alexandria (a.d. 150-215)

b. Cyril of Jerusalem (a.d. 315-386)

c. Jerome (a.d. 340-420)

d. Augustine (a.d. 400)

3. listed in the canonical lists of

a. Muratorian fragment (a.d. 200)

b. Barococcio (a.d. 206)

c. Athanasius (a.d. 367)

4. affirmed by Councils

a. Nicea (a.d. 325)

b. Hippo (a.d. 393)

c. Carthage (a.d. 397 and 419)

5. present in the translations of

a. Old Latin (a.d. 150-170)

b. Syriac Revision, the Peshitta (5th Century A.D.)

 

D. The later church was unsure of Jude's canonical (inspired) status. Eusebius listed it among the disputed books (Hist. Eccl. III.25). Both Chrysostom and Jerome mention Jude's quoting from non-canonical sources as the reason it is disputed by some as canonical. It was rejected by the early Syrian church along with II Peter, II and III John. This is probably because it was this area of the Empire which was affected by Gnostic use of Jewish angelology. Therefore, Jude and II Peter added fuel to the false teachers' arguments.

 

E. Just a word about I Enoch. It was originally written in Hebrew (but is now lost except for fragments in Aramaic among the Dead Sea Scrolls), translated into Greek (only fragments survive) and by a.d. 600 copied into Ethiopian (one copy survives). The book was written in the inter-biblical period, but was edited many times, as the Ethiopian copy shows. It was very influential in the early church; Tertullian quotes it as Scripture. It was cited in the Epistle of Barnabas (as Scripture) and by Irenaeus and Clement of Alexandria. It had lost favor in the early church by the fourth century.

 

Passage: 

Jude

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS4 NKJV NRSV TEV NJB
Salutation Greeting to the Called Salutation Introduction Address
vv. 1-2 v. 1a vv. 1-2 vv. 1-2 vv. 1-2
  vv. 1b-2      
Judgment on False Teachers Contend for the Faith Occasion of the Letter False Teachers The Reason for this Letter
vv. 3-4 vv. 3-4 vv. 3-4 vv. 3-4 vv. 3-4
  Old and New Apostates False Teachers   The False Teachers: The Certainty of Punishment
vv. 5-7 vv. 5-11 vv. 5-7 vv. 5-7 vv. 5-7
        Their Violent Language
vv. 8-13   vv. 8-13 vv. 8-13 vv. 8-10
        Their Vicious Behavior
  Apostates Depraved and Doomed     vv. 11-16
  vv. 12-15      
vv. 14-16 Apostates Predicted vv. 14-16 vv. 14-15  
  vv. 16-19   v. 16  
Warnings and Exhortations   Exhortations Warnings and Instructions A Warning
vv. 17-23   vv. 17-23 vv. 17-21 vv. 17-19
  Maintain Your Life with God     The Duties of Love
  vv. 20-23     vv. 20-23
      vv. 22-23  
Benediction Glory to God   Prayer of Praise Doxology
vv. 24-25 vv. 24-25 vv. 24-25 vv. 24-25 vv. 24-25

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical StructureTextual Criticism, and Glossary.

READING CYCLE THREE (from "A Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: v. 1a
 1Jude, a bond-servant of Jesus Christ, and brother of James,

v. 1 "Jude" In Hebrew this is Judah and in Greek it is Judas. Jesus' half-brother by this name is mentioned in Matt. 13:55 and Mark 6:3. From the information we have, all of His brothers and sisters were unbelievers until after the Resurrection (cf. John 7:5).

"a bond servant" This may have been used as (1) a sign of humility (cf. Rom. 1:1) or (2) an OT honorific title, "servant of God," used of Moses, Joshua, and David as well as of the Messiah in Isa. 52:13-53:12. Clement of Alexandria asserts the first usage as the reason Jude, like James, did not call himself "brother of the Lord." The second usage may follow Paul's use of the phrase (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1).

It is also interesting to note that although the phrase "a bond-servant (or slave) of Jesus Christ" sounds like Paul in English; it is more like James 1:1. Paul always put the noun first, followed by the genitive phrase, but not so Jude and James.

"Jesus" This is Joshua in Hebrew and is the name designated by Gabriel to Mary. It means "YHWH saves" (cf. Matt. 1:21).

"Christ" This is the Greek equivalent of the Hebrew term Messiah, which means "anointed one" (i.e., for a specific task or appointed by God).

"and brother of" It is unusual in the ancient near-east and Greco-Roman world to designate oneself "brother of"; usually it is "son of." It is possible that both James and Jude were uncomfortable with the exalted title "brother of the Lord." Others in the church may have used this designation for them (cf. Matt. 13:55; John 7:3-10; Acts 1:14; 1 Cor. 9:5; and Gal. 1:19).

"James" This is the Hebrew Jacob. He was another half-brother of Jesus who became the leader of the Jerusalem Church (cf. Acts 15) and wrote the canonical book of James.

SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS

NASB (UPDATED) TEXT: vv. 1b-2
 1bTo those who are the called, beloved in God the Father, and kept for Jesus Christ: 2May mercy and peace and love be multiplied to you.

"who are the called" The term "called" (klētos, a dative plural) is placed last in the Greek sentence for emphasis. According to United Bible Societies' new, semantical domains lexicon (vol. 1. pp. 424-425), this term (and its related forms) was used of an urgent call to a particular task.

1. the office of apostle (cf. Rom. 1:1)

2. the life of a believer (cf. Rom. 1:6-7; Eph. 4:1)

3. the call to preach the gospel (cf. Acts 16:10)

4. in Jude the urgent call both to salvation and to live godly lives in faith, hope, and purity.

This theological emphasis on God's call (cf. John 6:44,65) is also found in 1 Pet. 1:1 ("chosen") and often in Paul's writings. Salvation is not simply a human choice; it is also a response to an initiation from God's Spirit. This is why it is so important that human beings respond immediately to the "still, small voice" of God's leadership in their lives, whether initial salvation or effective ministry or repentance. Humans are always the responders.

▣ "beloved" This is a perfect passive participle (as is "kept"). The King James Version has "sanctified" and follows the uncial manuscripts K, L, and P and the later Textus Receptus. Many textual scholars assume this follows the wording of 1 Cor. 1:2. The grammatical forms of "beloved" (ēgapēmenois) and "sanctified" (ēgiasmenois) are very similar in Greek. There is overwhelming manuscript evidence against the King James translation as can be seen in manuscripts P72, א, A, and B, which have "beloved." The UBS4 gives "beloved" and "A" rating (certain). God the Father used this title of Jesus in Psalm 2; Matt. 3:17; 17:5; Mark 1:11; and Eph. 1:6. It is now used for believers (cf. vv. 3,17,20; 1 Pet. 2:11; 4:12; 2 Pet. 3:1,8,14,17).

▣ "God the Father" YHWH's relationship to Israel was often expressed in family metaphors: (1) as husband; (2) as kinsman redeemer; or (3) as father/mother (parental). These metaphors allow fallen mankind to comprehend an eternal, non-corporeal, holy God. They express the intimacy and intensity of YHWH's love for covenant Israel and the Church. They are not intended to express any temporal significance (i.e., first the Father then later the Son) nor any sense of sexual generation. The virgin birth was not a sexual experience for God or Mary.

Jesus' use of Abba for YHWH opens the opportunity for all humans who turn to God in faith and repentance to experience the family love of the Trinity (cf. John 17).

Our hope as believers is in the unchanging, loving character of God our Father. He is our hope, our assurance, our peace, and our life (cf. Eph. 1:3-14; 1 Pet. 1:2).

▣ "and kept" This could mean "guarded" or "preserved." Believers have been and continue to be guarded by God (cf. 1 Pet. 1:4-5; 1 John 5:18). This is the emphasis of the closing prayer in vv. 24-25. Paul often used the terms "called" and "beloved" in his greetings, but never the term "kept!"

The term "kept" is parallel to the perfect passive participle "beloved." Believers have been and continue to be loved and kept. What a powerful promise in a book like Jude where so many are falling away! God's keeping power is emphasized in this book in two covenantal ways: (1) it is "of God" (cf. John 17:11; 1 Pet. 1:4-5) and (2) it must be responded to by repentant, believing humans (cf. vv. 3,20-21). It is both a passive experience (given and maintained by the Spirit, cf. Phil. 1:6; 2:13) and an active experience (diligent effort on the part of the individual believer and family of faith, cf. Phil. 2:12).

The United Bible Societies' A Handbook on the Letter from Jude and the Second Letter from Peter by Daniel Arichea and Howard Hatton, makes an interesting comment about these three designations: "called," "loved," and "kept":

"It should be noted that these three expressions are influenced by and perhaps derived from the passages in Isaiah known as the Servant Songs, where Israel is described in the same manner, that is, called, loved, and kept by God (for "called," see Isa. 41:9; 42:6; 48:12; for "loved," see 42:1; 43:4; for "kept," see 42:6; 49:8)" (p.7).

NASB, NJB"for Jesus Christ"
NKJV
(footnote)"in Jesus Christ"
NRSV
(footnote)"by Jesus Christ"
TEV"of Jesus Christ"

This is an instrumental construction. There seems to be a parallel between believers "beloved by the Father" and "kept by/for/in the Son." Within the dative (five case) form three other options are possible: (1) "kept for Jesus" (cf. Col. 1:16); (2) "kept in Jesus"; or (3) "kept by Jesus."

v. 2 "may mercy, peace, and love" Jude uses many triads. Paul's usual triad is grace, peace, and love (cf. 1 Tim. 1:2). This is a powerful prayer. It is a summary of the whole book.

"be multiplied to you" This is a rare aorist passive optative. It denotes a wish or prayer. It is also singular, directed to each believer. It expresses Jude's prayer for his readers. The passive denotes that it is Father/Son/Spirit who produce the mercy, peace, and love.

This very same rare verb form appears in 1 Pet. 1:2 and 2 Pet. 1:2, but with "grace" and "peace."

Verses 1-2 form a typical but Christianized standard opening to a letter. Jude appears to be a combination of a sermon and a letter. There is no characteristic greeting at the conclusion. These one page (one papyrus sheet) letters were common in the Greco-Roman world as the means of regular communication. Hundreds have been found in the papyri from Egypt, but only three are found in the NT (II, 3 John and Jude).

NASB (UPDATED) TEXT: vv. 3-4
 3Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. 4For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

v. 3 "Beloved" Jude uses this phrase several times (cf. vv. 1,3,17,20). He emulated God's love and he truly cared for his readers. There are several possible origins of the term.

1. Old Testament

a. used of Israel (cf. Deut. 33:12, who rebelled)

b. used of Solomon (cf. Neh. 13:26, who rebelled)

c. used of believers (cf. Ps. 60:5; 108:6, who need to be delivered)

2. New Testament

a. common title in 2 Pet. (cf. 3:1,8,14,15,17)

b. common title in I and 2 John (which also deals with heresy, cf. 3:2, 21; 4:1, 2, 11; 2 John 3, 5, 11)

c. sometimes used by James (Jude's brother, cf. 1:16,19; 2:5)

 

NASB"while I was making every effort to write you"
NKJV"while I was very diligent to write to you"
NRSV"while I was eagerly preparing to write to you"
TEV"while I was doing my best to write to you"
NJB"at a time when I was eagerly looking forward to writing to you"

The term spoudē means eagerness or zeal. It is used in 2 Peter twice: 1:5 and 3:12. Jude felt an urgency to write about one subject, but the Spirit and the circumstances mandated another topic.

▣ "our common salvation" One wonders what this phrase would have meant to Jude's readers. It is similar to "a faith of the same kind as yours" in 2 Pet. 1:2. 2 Peter 2 and Jude obviously have some literary connection.

Was the commonality in (1) the person of Christ, (2) the gospel about Christ, (3) the way of receiving Christ, or (4) living for Christ?

We may wish the NT writers had given us more information, but the truth is, we have all the information we need ("faith once and for all given to the saints" vv. 3,20). The issue is whether we will respond to what has been given (revelation).

▣ "I felt the necessity to write" This shows the Spirit's leadership in writing (cf. 2 Pet. 1:21). Notice that the infinitive "to write" appears twice in v. 3. The first is present tense. Jude was in the process of writing about the common salvation, but something happened (an event, a message, an intensification of evil, etc.) and he had to write (aorist tense), which refers to the book of Jude.

▣ "contend earnestly" This is a present middle (deponent) infinitive. This is an athletic term (this intensified form is found only here) from which we get the English word "agony" (cf. 1 Tim. 6:12). Believers are to have the ability to articulate their faith before and for others (cf. 1 Pet. 3:15). In this context it means "to aggressively continue to defend the faith against false teachers."

▣ "the faith" This term is used here in the sense of the body of Christian truth (cf. v. 20; Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23;6:10; Phil. 1:27). It is surprising that Jude mentions this body of Christian truth but then discusses the lifestyle of the false teachers, not their doctrine. Obviously Christianity is both truths about Christ and emulation of the life of Christ. The false teachers of the NT period often tried to separate truth (orthodoxy) from life (orthopraxy). Christianity is not only what we affirm, but how we live out these affirmations.

The term faith (pistis) has several usages in the Bible.

1. in the OT it denotes "faithfulness"

2. in the NT (by context)

a. an initial believing/trusting response to the gospel (i.e., Acts 14:27; 20:21)

b. godly, daily Christlike living (i.e., Eph. 1:15)

c. the doctrines emerging from the preaching/teachings of Jesus and the Apostles (usually with the definite article, i.e., Acts 6:7; 14:22; 16:5; 1 Tim. 4:6)

 

▣ "which was once for all handed down to the saints" This is an aorist passive participle. The Greek term "handed down" (paradidōmi) meant a passed-on tradition (cf. 2 Pet. 2:21; 1 Cor. 11:2; 2 Thess. 2:15; 3:6). It is used in the sense of "entrusted." Believers are stewards of the gospel (cf. 1 Tim. 6:20; 2 Tim. 1:14; 1 Pet. 4:10) and will give an account (cf. 2 Cor. 5:10) of how they passed on the faith.

"Saints" always appears in the plural in the NT except once in Phil. 4:21, but even there it is in a corporate context. To be saved is to be part of a family! We are holy because of our relationship with Christ (cf. 2 Cor. 5:32). This is our positional standing in justification (cf. Romans 4). Hopefully our position will progress into lifestyle Christlikeness (cf. Eph. 4:1; 5:2; and 1 John 1:7).

SPECIAL TOPIC: INSPIRATION

SPECIAL TOPIC: SAINTS

v. 4 "For certain persons have crept in unnoticed" False teachers usually come from within the group (cf. 1 John 2:18-19). This refers to the false teachers who used cunning schemes (cf. vv. 8,10, 11-12,16,18-19) in order to manipulate the people of God. Other false teachers are mentioned in the NT in Matt. 7:15-23; 2 Cor. 11:13-15; Gal. 2:4; Eph. 4:14; Col. 2:8-23; 2 Tim. 3:1ff and of course, 2 Peter 2. See Special Topic at v. 12.

▣ "those who were long beforehand marked out for this condemnation" This is a perfect passive participle. A similar concept is found in 2 Pet. 2:3. This may be (1) an allusion to the non-canonical book of I Enoch (cf. v. 14) or (2) an example of Jude's following OT examples. False teachers have crept in unnoticed throughout history and the tragedy continues (cf. Eph. 4:14).

See Special Topic at v. 12.

"ungodly persons" This is the term "godly" (eusebēs, cf. 2 Pet. 2:9 or eusebeia, cf. 2 Pet. 1:3,6,7; 3:11) with an alpha privitive (asebēs, cf. 2 Pet. 2:5; 3:7; Jude 4,15 or asebeō, cf. 2 Pet. 2:6; Jude 15). This is a key term in Jude (used six times) and 2 Pet. 2. It is also a common designation of rebellion in I Enoch. These teachers are doctrinally false, which led to moral ungodliness. "By their fruit you shall know them" (cf. Matthew 7, 13).

NASB, NKJV"turn"
NRSV, NJB"pervert"
TEV"distort"

This term (metatithēmi), in this context, implies to change something (in the gospel) by substituting something else (here, from Greek philosophy). It denotes an intentional change or alteration.

Normally the word means to remove or to transfer (i.e., Heb. 7:12; 11:5).

▣ "the grace of our God into licentiousness" Antinomians/Libertines use God's grace as a license for the flesh (cf. Rom. 6:1-23; 14:16; 1 Pet. 2:16; 2 Pet. 2:19), particularly sexual exploitation.

The term "grace" can be understood in two ways. First, as the character of God who loves and receives fallen mankind solely on the basis of His provisions and promises. It has been defined as the undeserved and unmerited love, acceptance, and forgiveness of God. Its synonym would be mercy. Second, it may be another way of referring to the Christian faith, like "the faith once and for all given to the saints."

Whichever is true, these false teachers are exploiting the loving, forgiving character of God for their own selfish purposes, which is the essence of sin—independence from God. These are wolves in sheep's clothing (cf. Matt. 7:15). The tragedy is that God's people often do not recognize them and even yield themselves to them.

▣ "deny our only Master and Lord, Jesus Christ" This is the present middle (deponent) participle meaning "they continue to deny." Literally, it means "renounce," which may refer to renouncing Christ by their lifestyle (cf. 1 Tim. 5:8; 2 Tim. 3:5; Titus 1:16).

This separation of profession from lifestyle was characteristic of the first-century false teachers. Later Gnosticism (see Special Topic below) asserted that one is saved by secret knowledge of the angelic spheres (aeons) between a high holy god and physical creation. Salvation was an intellectual concern and did not affect one's lifestyle. Jude and James respond harshly to this disjunction between faith and life (following Jesus' teachings in Matthew 5-7).

There is a Greek manuscript variant in v. 4. The NKJV has "deny the only Lord God and our Lord Jesus Christ." The oldest and most reliable Greek texts (P72,78, א, A, B, and C) do not have "God." One article seems to identify one person who is (1) master, (2) Lord, and (3) Jesus Christ.

SPECIAL TOPIC: GNOSTICISM

▣ "Master" Literally this is "despot." This term is also used of Jesus in 2 Pet. 2:1. If Jesus is master of our lives, we cannot be (cf. Luke 6:46).

NASB (UPDATED) TEXT: vv. 5-7
 5Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe. 6And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, 7just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.

v. 5 "Now I desire to remind you" We need to be reminded over and over again of the truths of God, even the basics (cf. v. 17; 2 Pet. 1:12-13). Verses 5-7 form one sentence in Greek.

NASB"though you know all things once for all"
NKJV"though you once knew this"
NRSV"though you are fully informed"
TEV"for even though you know this"
NJB"though you have already learnt it once for all"

There is a question among English translations as to which word the adverb "once" (hapax) should relate

1. to "knowing" or

2. to "saving"?

Does the verse teach that the readers are fully informed or that the Israelites of the exodus were fully informed? The first option is explained in two ways: (1) Jude is using a Greek idiomatic phrase or (2) Jude is referring to the work of the Spirit in leading believers into truth (cf. John 14:26; 16:13; 1 John 2:20,27). The second option has in its favor (1) the use of "subsequently" (or "in the second place" ) and (2) the manuscript variations of later scribes who moved "once" in the hoti clause.

It seems to me that option two (cf. UBS4, NRSV, and TEV) fits the context best, but not the best and oldest manuscript tradition. This may be an allusion to the "New Covenant" of Jer. 31:31-34.

▣ "Lord" Because of the fact that NT authors regularly relate Jesus with YHWH, the OT covenant title for Deity, there occasionally occurs an ambiguity as to which person of the Trinity is being addressed. This has caused Greek manuscript variations in both v. 4 and v. 5. Some Greek texts add "God" after "master" in v. 4 (cf. NKJV). This term (despotēn) normally refers to the Father in the NT, but in 2 Pet. 1:1 it refers to Christ.

This same ambiguity affects v. 5. There is a wide variety of variations in the Greek manuscripts:

1. "God Christ" in P72

2. "Lord" in א

3. "Jesus" in A, C

4. "the Lord" in C*

5. "the God" in the Vulgate

The best solution is that "Lord" is referring to YHWH's activity in the Exodus, although some theologians believe that "the angel of the Lord," who led Israel, could have been the pre-incarnate Christ (cf. 1 Cor. 10:4).

SPECIAL TOPIC: THE ANGEL OF THE LORD

▣ "saving a people" This use of the term "save" (sōzō) refers to physical deliverance (its OT sense, cf. v.5; James 5:15), not spiritual salvation (its NT sense, cf. v. 23). The Israelites were "called" and "chosen" to be God's people.

▣ "subsequently destroyed those who did not believe" This obviously refers to some historical account from the OT books of Exodus and Numbers (the exodus and wilderness wandering period). Hebrews 3-4 uses this same period as an example of apostasy. The problem is to which event it refers.

1. the first rebellious attempt to enter the Promised Land

2. another period of rebellion

3. Korah's rebellion

4. Ba'al worship at Shittim

Does this term "destroyed" imply (1) physical death or (2) eternal death? If physical death, then it refers to those who refused to believe the two faithful spies, Joshua and Caleb, the generation of fighting men (20 to 50 years of age) who left Egypt but balked at entering the Promised Land and died in the wilderness (cf. Num. 14). If eternal death, then it probably refers to those who died on the border of the Promised Land, on the plains of Moab at Shittim, where some of the Israeli people participated in fertility worship with the women of Moab. It seems that all three of Jude's OT examples involve sexual sins (cf. 2 Pet. 2:2,13-14,18). The context fits option #1 best.

SPECIAL TOPIC: DESTRUCTION (APOLLUMI)

v. 6 "angels" Jude adds "angels" to his lists of those who initially worshiped and later rebelled against YHWH and were thus destroyed or judged. But which "angels?" Some information is given to describe this particular group of angels.

1. they did not keep their own domain

2. they abandoned their proper abode

3. they will be kept in eternal bonds under darkness for judgment day

4. "sinned" (2 Pet. 2:4)

5. "committed them into Tartarus" (2 Pet. 2:4)

6. "committed them to pits of darkness reserved for judgment" (2 Pet. 2:4)

Which angels in the OT rebelled and sinned?

1. angels as powers behind pagan worship

2. the lesser angelic beings, called by specific demonic names in the OT. Examples: Lilith (cf. Isa. 34:14), Azazel (cf. Lev. 16:8), and goat demons (cf. Lev. 17:7).

3. the "sons of God" in Genesis 6 (often discussed in intertestamental apocalyptic writings, I Enoch 86-88; 106; II Enoch 7,18; II Baruch 56; Jubilees 5)

4. angels mentioned in an example from a Jewish apocalyptic inter-testamental writing (because of Jude's use of other books of this kind in vv. 9 and 14)

 

SPECIAL TOPIC: "THE SONS OF GOD" IN GENESIS 6

NASB"who did not keep their own domain"
NKJV"who did not keep their proper domain"
NRSV"who did not keep their own position"
TEV"who did not stay within the limits of their proper authority"
NJB"who did not keep to the authority they had"

There is a play on the tense of the verb "keep" in v. 6. The angels did not keep their place (aorist active participle) so God has kept them in a place of imprisonment until judgment day (perfect active indicative). Those angels who violated God's will faced both temporal and eschatological judgment, just as the rebels of Israel during the wilderness wandering period and the inhabitants of Sodom and Gomorrah.

SPECIAL TOPIC: ARCHĒ

NASB"but abandoned their proper abode"
NKJV"but left their own habitation"
NRSV"but left their proper dwelling"
TEV"but abandoned their own dwelling place"
NJB"but left their appointed sphere"

These angels left (aorist active participle) their heavenly domain and went to another (earth). This fits the angelic interpretation of Gen. 6:1-4 very well. This act was a willful rejection of God's will and authority.

▣ "in eternal bonds" This is literally "chains." Chains are used on angels in I Enoch and Satan is bound with a "great chain" in Rev. 20:1-2. The term "eternal" may mean "powerful," "adequate," "sure," not literally eternal, because these angels are only held until judgment day, when other means of incarceration shall be used (cf. Rev. 20:10,14-15). The point is, some are imprisoned now, so as to control their evil activities.

▣ "under darkness" The term Tartarus (not used in Jude, but present in the 2 Pet. 2:4 parallel) was used in Greek mythology for the holding place of the Titans, the half divine, half human giants. This fits the angelic interpretation of Gen. 6. I Enoch describes the new abode of these rebellious angels (cf. I Enoch 10:5,12) as eternal darkness. How different from heavenly brilliance (glory). The rabbis divided Sheol into "Paradise" (for the righteous) and Tartarus (for the wicked). The term "abyss" (cf. Luke 8:31, Rev. 9:1; 11:7; 20:3) is synonymous with the metaphors of darkness used in verse 13b.

▣ "the great day" This is another way of referring to Judgment Day (cf. Matt. 25:31-46; Rev. 20:11-15), the day when God will hold all conscious creation responsible for the gift of life (cf. Phil. 2:10-11; Isa. 45:23; Rom. 14:10-12).

v. 7 "Sodom and Gomorrah" This is the third OT example of rebellion that involved sexual activities outside of God's revealed plan of marriage

1. the Canaanite fertility worship at Shittim (cf. Numbers 25)

2. the attempt by angels to mix the orders of creation (cf. Gen. 6:1-4; 2 Pet. 2:4)

3. the homosexual activity of Sodom and Gomorrah toward angels (cf. Gen. 19; 2 Pet. 2:6)

 

SPECIAL TOPIC: HOMOSEXUALITY

▣ "and the cities around them" These cities are listed by name in Deut. 29:23.

▣ "same way" This is an ACCUSATIVE which relates grammatically to the angels (cf. v. 6), not "the neighboring towns." It has been speculated that Jude used these OT illustrations because as angels took women in Gen. 6, so here men tried to take angels (cf. Gen. 18:22; 19:1). If so, this would be another example of the attempt to mix the orders of creation. However, to me it seems that the inhabitants of Sodom did not know these were angels and thought them to be men (cf. Gen. 18:22).

▣ "gross immorality and went after strange flesh" This is in reference to "different kind of (heteros) flesh." This may relate to (1) the angels and women according to Josephus in Antiquities of the Jews 1.3.1 or (2) the homosexuality (cf. Rom. 1:26-27) so prevalent in the area of Sodom.

▣ "are exhibited as an example in undergoing the punishment of eternal fire" Jude uses these OT examples as a clear warning to his readers. Beware of sexual exploitation by anyone.

The NT speaks clearly of eternal punishment (cf. Matt. 18:8; 25:41,46; II Thess. 1:9; Heb. 6:2; Rev. 19:20; 20:11,14-15; 21:28; and also I Enoch 54:1). This subject is difficult to discuss because the Bible does not give much information about heaven or hell. It affirms their reality, but does not reveal specific information, usually describing them in metaphorical language. Jesus uses the "valley of the sons of Hinnom," which was just south of Jerusalem and was used by the Israelis under Manasseh for the worship of Molech, the Canaanite fire god who required child sacrifice. The Jews, out of shame and regret for their own participation in these fertility rites, turned this locality into the garbage dump for Jerusalem. Jesus' metaphors of fire, smoke, and worms came from this place, Gehenna.

This place of torment was not created for mankind, but rebellious angels (cf. Matt. 25:41). Evil at all levels will be removed and segregated from God's creation. Hell is the Bible's way of describing this permanent divide.

Before I leave this topic let me express the pain with which I approach this subject. This is the only suffering in the Bible that is not redemptive. This is not the will of God for anyone. It is a result of willful, continuous rebellion, both angelic and human. It is an open, bleeding sore in the heart of God that will never heal! God's willingness to allow free will among His creatures results in some painful, eternal losses.

The Jerome Biblical Commentary, vol. II, p. 379 mentions that Jude's description of the punishment of these angels is very similar to I Enoch 10:4-6,11,13; 12:4; 15:3; 19:1. This seems to confirm Jude's familiarity with this inter-biblical Jewish apocalyptic work.

NASB (UPDATED) TEXT: vv. 8-13
 8Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. 9But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!" 10But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are destroyed. 11Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah. 12These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; 13wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever.

v. 8 "Yet in the same way" The false teachers of Jude's day had similarities to the rebellious ones of old. The exact nature of the similarity is not specified.

▣ "these" This is Jude's way of referring to the false teachers who had invaded the church (cf. vv. 8,10,12,14,16,19).

▣ "also by dreaming" This term is used of OT false prophets (cf. Deut. 13:1-5; Jer. 23:25-32), those who claimed special revelations from God (cf. Col. 2:18).

▣ "defile the flesh" This is the metaphorical use of the term "stain." There was obviously an amoral aspect to their teachings and/or lifestyles (cf. Titus 1:15). All of these OT examples involved some type of sexual sin (cf. 2 Tim. 3:1ff; 2 Pet. 2).

▣ "reject authority and revile angelic majesties" There are three characteristics of "these":

1. "defile the flesh"

2. "reject authority" (NASB, NKJV, NRSV)

"despise God's authority" (TEV)

"disregard Authority" (NJB)

3. "revile angelic majesty" (NASB)

"speak evil of dignitaries" (NKJV)

"slander the glorious ones" (NRSV)

"insult the glorious beings above" (TEV)

"abuse the Glories as well" (NJB)

It is obvious the first has to do with sexual sins, but what of the second and third? The second designation, "reject authority," has been interpreted at least two ways:

1. the Greek term for "authority" is kuriotēta, which is related to the term "Lord" (kurios), therefore some link this rejection (although the verbals are different) to the denial of Jesus in v. 4 (or God the Father)

2. the Greek term for "authority" is kuriotēta, which is related to kuriotēs, used in 2 Pet. 2:10 (cf. Eph. 1:21; Col. 1:16) to refer to angels

This context seems to be referring to angels, so #2 fits best.

The third designation uses an OT term "glory" (kabod), which was used of God (cf. vv. 24,25; 2 Pet. 1:3,17; 3:18) and all things connected to God, especially in heaven or the life to come. In this instance Jude is picking up on the inter-biblical expansion of this OT concept to refer to angelic beings, beings of power and authority.

This might even refer to the rejection of the OT Law because the Jews believed that angels served as mediators for YHWH giving the Law to Moses on Mt. Sinai (cf. Acts 7:35).

This point of the context is the out-of-bounds lifestyle of "these" false teachers in the area of morality and authority.

v. 9 "Michael" His Hebrew name means "who is like God" (cf. Dan. 10:13; 21; 12:1). He is Israel's guardian angel. In the Septuagint text of Deut. 32:8 all nations have an angel. In I Enoch 20 Michael is listed as one of the seven archangels. In the DSS Michael is the angel of light opposed to Belial (Satan), the angel of darkness (NIDOTTE, vol. 1, p. 452).

▣ "archangel" This term is only used in the NT here and in 1 Thess. 4:16. In the OT it refers to a national angel (cf. Dan. 10:13,21; 12:1). There are apparently many levels of angelic authority (cf. Rom. 8:38-39; Eph. 4:21; Col. 1:16), but they are never discussed in detail or defined in the Scriptures. Be careful of curiosity, ambiguous texts, and modern novels.

▣ "when he disputed with the devil and argued about the body of Moses" This relates to Moses' death and burial on Mt. Nebo (cf. Deut. 34:6). The issue (according to Jewish tradition, not Scripture) involves Moses' body, which Satan claimed because he had sinned by killing the Egyptian (cf. Exod. 2:12). Apparently Michael had been sent by YHWH to retrieve the physical remains of Moses, but was hindered by an angelic majesty (Satan, cf Job 1-2). This seems to parallel 2 Pet. 2:11.

▣ "The Lord rebuke you!" This is the same phrase used by the angel of the Lord to Satan in Zech. 3:2. It could also be a quote from The Assumption of Moses, a Pharisaical book, probably written in the first century. We only know of it from a later Latin fragment and quotes from Clement of Alexandria, Origen, and Didymus (also note Deut. Rabbah 10:11). It is used to show the Archangel Michael's respect for Satan's position (with the sons of God, Job 2, and at the right hand of the angel of the Lord in Zech. 3:1), which was so different from "these" false teachers' comments about the angelic authorities. The term "Lord" refers to YHWH, while elsewhere in Jude it refers to Jesus.

v. 10 This is a difficult verse to understand. It is paralleled by 2 Pet. 2:12. Verse 10 is a contrast to how Michael handled angelic authority in v. 9.

1. what they do not know, they rail at (or blaspheme)

2. what they know, they know like irrational animals

3. what they know, will destroy (or corrupt) them

Their animal-like instincts for sex, sin, and rebellion (cf. 2 Pet. 2:12-14) will eventually destroy them (cf. Phil. 3:19). What irony, that this so-called special knowledge is the very thing that causes their demise (i.e., "the Tree of the Knowledge of Good and Evil," cf. Genesis 3).

v. 11 This verse is another illustration of Jude's use of threes (Cain, Balaam, Korah). It is structured in an OT prophetic pattern of a funeral dirge (cf. Isa. 3:9,11; 6:5; Habakkuk 2) or curse oath (cf. Deut. 27:15-26). Jesus uses "woe" often in the Gospels (esp. Luke). Their destruction is sure! They allowed their own jealousy, greed, sensuality, and lust for power to destroy them (and their teachings destroyed others, cf. James 3:1).

F. F. Bruce, Answers to Questions, p. 134, tells us that Christian tradition (i.e., Epiphanius) used all three of these examples given as relating to certain Gnostic groups who used these very OT people as role models.

▣ "have gone" The verb poreuomai is used metaphorically several times in this book (and 2 Peter), referring to godless living.

1. v. 11, "they went in the way of Cain"

2. v. 16, "following after. . ."

3. v. 18, "following after. . ."

4. 2 Pet. 2:10, "indulge" (lit. "go after")

5. 2 Pet. 3:3, "following after. . ."

 

▣ "Cain" The account of Cain's jealousy of Abel and his murder are recorded in Genesis 4. The rabbis use Cain as an example of a cynical, materialistic unbeliever in the Jerusalem Targum on Gen. 4:7 and Pirke Aboth 5:19. Philo used Cain as an example of self-centeredness (Post. C. 38, 233).

▣ "Balaam" The record of Balaam, a prophet of YHWH, is found in Num. 22-25; 31:8,16. Balaam is an example of a worldly-minded prophet who led Israel into fertility worship as these false teachers exploited believers to improper sexual activity (cf. 2 Pet. 2:15).

▣ "Korah" Korah's sin was rebellion against God's appointed authority, Aaron and Moses (cf. Num. 16:1-35).

vv. 12-13 Jude characterizes "these" false teachers as

1. hidden reefs (unseen dangers)

2. clouds without water (promise, but no fulfillment)

3. trees without fruit (promise, but no fulfillment)

4. wild waves (chaos and its debris)

5. wandering stars (metaphor of error and sin)

Numbers 2-5 may reflect I Enoch 2:1-5:4, which describes the orderly working of God's creation. Jude uses examples of created order that do not fulfill the expected assignment.

SPECIAL TOPIC: APOSTASY (APHISTĒMI)

NASB"hidden reefs"
NKJV"spots"
NRSV"blemishes"
TEV"dirty spots"
NJB"a dangerous hazard"

The Greek term spilas has two distinct meanings (Arndt, Gingrich, Danker, 2 ed., p. 762).

1. an older one from Greek literature of "hidden reefs" (i.e., unseen, unexpected danger)

2. a later sense of "blemishes," "stains," or "spots" (cf. Eph. 5:27; James 3:6; 2 Pet. 2:13; Jude 23).

Option #1 fits the context best. The NASB and NRSV footnotes have "hidden reefs," but the word was also used in the NT of "spots" (cf. 2 Pet. 2:13).

▣ "love feasts" This was the common communal meal of the early church (cf. 1 Cor. 11:17-22). 2 Pet. 2:13-14 reveals the sexual lust practiced by these false teachers even at the Lord's Supper and communal meal.

▣ "caring for themselves" This means "shepherding themselves" (cf. Ezek. 34:2,8-10), driven by passion, not by reason or love for God. This is the essence of sin—independence from God and His love and will for all mankind. God's love is corporate, for the whole. Fallen mankind's love is individual; "what's in it for me?" It is self-directed, self-seeking, self-centered.

▣ "clouds without water. . .autumn trees without fruit" These are metaphors that focus on the promise of something, but without fulfillment—no water, no food! The false teachers made many empty claims (cf. 2 Pet. 2:17).

▣ "doubly dead" This may be (1) a metaphor of apparent physical life, but in reality, a dead spiritual life; (2) a reference to the second death of Rev. 20:14; or (3) both unfruitful and uprooted, thereby doubly dead.

▣ "uprooted" The TEV and NJB combined the last two descriptions as relating to the trees. The NJB has "like autumn trees, barren and uprooted and so twice dead."

v. 13 "casting up their own shame like foam" This seems to refer to debris left on the shore after a storm (cf. Isa. 57:20). Its exact metaphorical meaning in this context is uncertain (cf. Phil. 3:19).

▣ "wandering stars" This refers to meteors or planets which had no regular orbit like the constellations and, therefore, came to be metaphors for waywardness or lostness. In I Enoch this metaphor relates to seven fallen angels (cf. I Enoch 18-21).

▣ "black darkness" The last descriptive clause of v. 13 may reflect v. 6 (cf. 2 Pet. 2:17b), which refers to eternal judgment as "black darkness" (cf. I Enoch 10:4-5; 63:6; Jesus also uses darkness in Matt. 8:12; 22:13; 25:30).

▣ "has been reserved forever" Here again Jude uses one of his favorite words, "kept" (cf. tēreō in vv. 1,6,13,21 and phulassō in v. 24). It is a perfect passive indicative. The tense and mood imply that God kept them imprisoned in darkness in the past and they remain imprisoned (cf. 2 Pet. 2:17).

NASB (UPDATED) TEXT: vv. 14-16
 14And it was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, "Behold, the Lord came with many thousands of His holy ones, 15to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." 16These are grumblers, finding fault, following after their own lusts; they speak arrogantly, flattering people for the sake of gaining an advantage.

v. 14 "Enoch" Enoch was the person in the genealogical list of Gen. 5 who walked with YHWH. Everyone lived and died, but Enoch was transported to be with God. He became an example of hope and fellowship/intimacy with God. Sometime before the first century a Jewish apocalyptic book entitled I Enoch (part of the pseudepigrapha) was written and became a very influential book among Jews and Christians. The Hebrew original has been lost. All modern readers have is a much later (a.d. 600) copy from Ethiopia which has been edited by Christians. When one reads this long Ethiopian copy it becomes obvious why it was so popular: it speculates on many events that occurred in the OT (such as the flood) as well as future events (heaven, hell).

Jude, like most first century Jewish people, was familiar with the pseudographic apocalyptic writing. His using it as an illustration does not mean he thought it was inspired. But his use of "prophesied" does tend to give the book a credibility. This very issue is the reason that Jude had such a hard time being included in the canon of the NT.

Paul quotes Jewish Midrash, unnamed Jewish inter-biblical sources and Greek poets, but this does not imply a belief that they were inspired. Jude could have used "prophesied" in a non-technical sense.

The phrase "the seventh" was used of Enoch's lineage from Adam in I Enoch 60:8; 93:3. Jude was familiar with this inter-biblical book.

▣ "prophesied" Jude may have accepted I Enoch as true.

vv. 14-15 These verses are a quote from I Enoch 1:9 (or Ethiopian Enoch), of which only fragments were found in the Dead Sea Scrolls. There is a play on the term "godless" (asebeia). It was used in I Enoch to refer to the punishment of the angels in Gen. 6 (cf. vv. 15,16). The direct quote from The Old Testament Pseudepigrapha vol. 1, edited by James H. Charlesworth of I Enoch 1:9 is

"Behold, he will arrive with ten million of the holy ones in order to execute judgment upon all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him" (pp. 13-14 ).

There is a fluidity in Jude between the OT examples and the NT "these" false teachers. This context seems to apply to the contemporary heretics using I Enoch's terminology "the seventh from Adam" (cf. I Enoch 60:8; 93:3). Because I Enoch viewed Gen. 6 as involving angels and human women does not mean that it is true. The Bible is ambiguous and unspecific at many points, but the central truth of the context is clear. Our problem as modern readers is that we want very specific and detailed information about subjects and issues which revelation chooses not to clarify. These subjects are interesting, but not necessary for salvation and godly living.

▣ "with many thousands of His holy ones" This refers to the countless angelic servants that surround YHWH (cf. Deut. 33:2; Dan. 7:10). In this quote from I Enoch "Lord" must refer to YHWH. In the NT Jesus is often predicted as returning on the clouds of heaven with many angels (cf. Matt. 16:27; 25:31; Mark 8:38; Luke 9:26; 2 Thess. 1:7).

▣ "have spoken against Him" One wonders if this phrase from I Enoch, which relates to blasphemy against YHWH, relates somehow to v. 8, "reject authority." Some English translations (NASB, NKJV, New Berkley Version) capitalize this pronoun, implying a reference to God. It is possible that "grumblers" in v. 16 relates to the Israelite's words toward YHWH and His chosen leadership (Moses and Aaron) during the wilderness wandering period.

v. 15 "ungodly" The word is repeated four times in v. 15. See note at Jude v. 4.

v. 16 "grumblers" This term is used of Israel in the Septuagint to describe the wilderness wandering period (Exod. 15:24; 17:3; Num. 14:29). This is possibly an allusion to I Enoch 5:5.

Jude characterizes "these" false teachers, as he did in vv. 12-13.

1. grumblers

2. finding fault

3. following their own lusts (cf. 2 Pet. 2:2,14,18; 3:3)

4. speaking arrogantly (cf. 2 Pet. 2:10,18)

5. using flattery to seek personal gain (sexual, monetary, or power, cf. 2 Pet. 2:3).

These characteristics are not unique to OT or NT times, but are the result of the fall (cf. Genesis 3) with its focus on independence and personal freedom/rights/power. When these characteristics appear in the leadership of churches the continuing influence of the Adamic nature and the demonic evil becomes clear.

NASB (UPDATED) TEXT: vv. 17-23
 17But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts." 19These are the ones who cause divisions, worldly-minded, devoid of the Spirit. 20But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. 22And have mercy on some, who are doubting; 23save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.

v. 17 "But you, beloved" This is a strong logical contrast.

"ought to remember" This is an aorist passive (deponent) imperative. Believers are called on to remember the spiritual truths given to them by the spoken word (cf. 2 Pet. 3:2 – OT Prophets, Jesus, and Apostles) as well as the later canonized written word (possibly some parts of the NT were circulating at this time).

▣ "by the apostles of our Lord Jesus Christ" This relates to the preaching and writing ministry of the select group of disciples called "Apostles." This verse implies that Jude is addressing second generation believers. Some readers may have heard the Apostles speak, but now that option is not possible. This period of transition from the "spoken gospel" to the "written gospel" was a time of great flux and confusion. Many people claimed to know and speak for God. Jude, like Jesus in Matt. 7, directs believers to evaluate leaders by their words and lifestyles.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

v. 18 "that they were saying" This is an imperfect active indicative which refers to recurrent action in past time. Exactly where an Apostle said this is uncertain, but 2 Pet. 3:3 is similar, as are Acts 20:29; 1 Tim. 4:1ff; 2 Tim. 3:10-13; 4:3. It may be an idiom for apostolic truth (i.e., the faith once for all given to the saints).

▣ "'In the last time'" This is parallel to 2 Pet. 3:3 "in the last days." Jude and Peter (as most NT authors) thought they were living in the last days. The delayed second coming surprised everyone (cf. 2 Pet. 3:4). The characterization of the last days in vv. 18-19 are true of every age of fallen human history. Life apart from God is an orgy of self!

The Jews saw history as divided into two distinct periods: a current evil and rebellious period and a coming new age of righteousness, inaugurated by the powerful coming of God's Anointed One (Messiah). From NT revelation this two-fold time frame has been modified. There is an unexpected overlapping of these two ages. Jesus of Nazareth has inaugurated the Kingdom of God, but it will not be fully consummated until His glorious return. This overlapping period has been described as the "already, but not yet" experience of the church.

vv. 18-19 "there will be. . ." Jude again describes "these" end-time false teachers:

1. mockers (by word and deed, cf. 2 Pet. 3:3)

2. divisive (i.e., causing divisions or making distinctions)

3. worldly-minded

4. devoid of the Spirit

Why do so many follow this kind of person? If the goal of life is to serve self, then this existential "me first" approach makes sense. But, what if there is a God who will demand a personal accounting of the gift of life? The gospel frees believers from the tyranny of self (cf. Romans 6) and enables them to freely serve the one true God.

v. 19 "devoid of the Spirit" There are several theories as to the meaning of this phrase but the best seems to be that they live on the level of instinct and mere animal appetite (cf. v. 10).

v. 20 "But you" There is a contrast (cf. v. 17) between "the beloved" true believers and "these" false teachers (very similar to Heb. 6:9). Jude gives true believers a list of expectations (cf. vv. 20-23):

1. build yourselves up on your most holy faith

2. pray in the Holy Spirit

3. keep yourselves in the love of God

4. wait anxiously for eternal life

5. have mercy on doubters

6. snatch doubters from the fire

7. watch out from being polluted by those you help

 

"building yourselves up" This is a present active participle used in the sense of an imperative. This is one of a series of participles used as imperatives in the close of this letter. They represent the believers' covenant responsibilities. Notice the contrast between

1. the keeping power of God in the introduction (v. 1) and the doxology (vv. 24-25) and

2. these calls to personal action (cf. vv. 20-23)

Believers live/serve as if it all depended on them but rest knowing that it all depends on Him. This same comparison is found in Ezek. 18:31 versus 36:26 (cf. Acts 20:32; Phil. 2:12-13).

The metaphor of the Christian faith as a building is common in the writings both of Paul (cf. Acts 20:32; 1 Cor. 3:10,12,14,17; Eph. 2:20-22; Col. 2:7) and Peter (cf. 1 Pet. 2:5). This metaphor is stated in several ways.

1. the believer as a building (or part of the building) or temple

2. the admonition to build ourselves up

3. the concept of a good foundation to build on

 

"on your most holy faith" This grammatical form can mean

1. "on your most holy faith" (cf. NASB, NKJV, NRSV, TEV, NJB)

2. "by means of your most holy faith" (cf. New Century Version)

3. "in your most holy faith" (cf. NEB, NAB, NIV)

The Greek term "faith" (pistis) is translated into English by three terms: "faith," "believe," or "trust." Faith is used in three senses in the NT.

1. as personal acceptance of Jesus as the Christ of God

2. as faithfully living for Him

3. as a body of truths about Him (cf. v. 3; Gal. 1:23; 3:23-25).

Mature Christianity involves all three senses.

vv. 20-21 Notice that the Triune God is mentioned: Spirit (v. 20); God (v. 21); Lord Jesus Christ (v. 21). The term "trinity" is not a biblical term, but the concept surely is—"one divine essence" (monotheism) but three personal and eternal manifestations. If Jesus is divine and the Spirit is personal, then "monotheistic" means one divine essence but three personal manifestations—Father, Son and Spirit (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33,38-39; Rom. 1:4-5; 5:1,5; 8:1-4,8-10; I Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 4:4-6; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude 20-21).

SPECIAL TOPIC: THE TRINITY

v. 20 "praying in the Holy Spirit" This is another present middle (deponent) participle used in the sense of an imperative. What does it mean to pray in the Holy Spirit?

1. the Spirit prays for the believer (cf. Rom. 8:26-27)

2. the believer prays in the power/presence of the Spirit (cf. Eph. 6:18)

3. the believer prays in the gift of tongues (cf. 1 Cor. 12:10; 14:14, but notice in 1 Cor. 12:29-30, a series of questions which expect a "no" answer shows that the gift of tongues is not for every believer)

4. since there is no article with "Spirit," the Greek form is exactly like John 4:23, where Jesus describes true worship to the Samaritan woman as worshiping "in Spirit and Truth" (cf. Phil. 3:3).

In the midst of a series of commands (participles with imperatival force) for believers to fight the good fight, there is an acknowledgment of the necessity of the Spirit's power bringing the needed theological balance between the sovereign God and required covenantal response. See SPECIAL TOPIC: INTERCESSORY PRAYER at James 5:16.

v. 21 "keep yourselves in the love of God" This is the main verb of the context (this was a favorite concept for Jude [cf. vv. 1,6,13,21]), and another aorist active imperative. How does one keep oneself in the love of God? The aorist active imperative speaks of an urgent act. Salvation is described in the NT as

1. a past completed act (aorist indicative)

2. a state of being (perfect tense)

3. an ongoing process (present tense)

4. a future consummation (future tense).

Evangelicals have been guilty of over-emphasizing the initial act (which is surely necessary), but depreciating the process by neglecting to discuss the paradox of a free gift in Jesus versus a continuing life of faith and service. God has chosen to deal with humans through covenant. There are benefits and requirements. We love the benefits and neglect the requirements. True faith is a faith that perseveres. God's love initially draws us (cf. John 6:44,65) and sustains us, but we must co-operate with Him in covenantal response at every stage (cf. Phil. 2:12-13; 1 Pet. 1:5-11). The Bible sets the ideal of mature, Christlike Christianity and we are forever trying to minimize the mandated responses.

SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)

NASB"waiting anxiously for the mercy of our Lord Jesus Christ to eternal life"
NKJV"looking for the mercy of our Lord Jesus Christ unto eternal life"
NRSV"look forward to the mercy of our Lord Jesus Christ that leads to eternal life"
TEV"as you wait for our Lord Jesus Christ in his mercy to give you eternal life"
NJB"wait for the mercy of our Lord Jesus Christ to give you eternal life"

This is another present middle (deponent) participle. It is similar to 2 Pet. 3:14. An eager expectation of the Second Coming is a characteristic of believers (cf. Rom. 8:19-25; 1 Cor. 1:7; Titus 2:13). Believers are not "fully" saved until they have their new resurrected bodies (cf. 1 John 3:2). This refers to the ultimate salvation at the Second Coming. One could describe these stages as: justification (salvation as a free gift in the finished work of Jesus Christ); sanctification (salvation demonstrated by Christlike living— not sinlessness, but surely sinning less); and glorification (salvation from the penalty, power, and even presence of sin at the consummation of the new age).

The expression "eternal life" is a NT metaphor of the new age, the kingdom of God, heaven, or face-to-face fellowship with God forever. It is very common in John's writings, but it also occurs in the other Gospels and in Paul's writings. Notice that eternal life is connected not only with the reception of the gospel, but also with the consummation of the new age at the return of Jesus Christ. So it is both present and future, like the kingdom!

▣ "mercy" Jude's unique introduction used "mercy." There is a play on this term in vv. 21 and 22. Mercy experienced (cf. v. 21) issues in mercy given (cf. vv. 22-23; Matt. 6:14-15; 18:35).

v. 22 "on some" This seems to speak of three groups of church folks who were deceived by the false teachers (ASV, NASB, TEV, NJB, NIV following the ancient Greek manuscripts א and A). Jude is fond of threes (cf. vv. 2,4,8,11).

1. some doubters

2. some followers of the false teachers

3. some false teachers

Other translations see two groups (cf. KJV, NEB, and Williams following the Greek manuscripts P72, B, C, K, L). In Answers to Questions, F. F. Bruce says:

"I think that most probably two classes are envisaged; those who are responsible for maintaining due order in the churches must use different methods towards those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers" (p. 135).

There is also another ancient Greek manuscript variation. The MSS א, B and C2 have the present active imperative plural of "mercy," while MSS A and C*, have the present active imperative of "convince" or "refute" (cf. RSV).

▣ "who are doubting" It is possible because of P72 (also Greek text used by Clement and Jerome) to see the Greek participle translated "doubting" (NASB); "wavering" (NRSV, NJB), as really meaning "making distinctions" or "causing divisions." P72 leaves out the verb "have mercy on" and relates the term "divisions" to a way to further characterize "some" (i.e., heretics). See The Cambridge History of the Bible, vol. 1, p. 336.

This probably refers to those in the church who are being influenced by the false teachers. They are beginning to loosen their grip on "Apostolic truth," "the most holy faith," "the faith once and for all given to the saints." Believers must be proactive, not just reactive in the reclamation and restoration of weak brothers and sisters. This is an admonition not to accept false teachers or teachings, but to show the priority of compassionate love and mercy to wavering covenant partners (cf. Gal. 6:1) by restoring them to godly living and true belief.

The possible structural parallel is 2 Pet. 2:20-21. If so, the consequences of continual rebellion are catastrophic!

v. 23 "save others, snatching them out of the fire" This could be (1) the fire of God's temporal judgment or (2) the fire of God's eschatological judgment. This may be an OT allusion to Amos 4:11 or Zech. 3:1-5.

One's denominational tradition often determines which judgment option is chosen. If Zech. 3:1-5 is the background which seems to be the case because of

1. the term "snatch"

2. the metaphorical use of "soiled garments" as sin, then the allusion points toward the lives of the High Priest, Joshua the companion and helper of Zerubbabel (i.e., 538 b.c.), who is obviously a faithful believer (and even a metaphor for the Messiah in Zechariah 4).

However, the obvious thrust of the entire book is those who were once faithful to God have rebelled and have been judged. This is a frightful warning.

▣ "on some have mercy with fear" This means "fearing contamination" (cf. 2 Cor. 7:1; Gal. 6:1).

▣ "garment" This refers to an inner garment worn in the first century. These clothing metaphors are often used of lifestyle characteristics in the Bible (cf. Zech. 3:1-5; Isa. 61:10; Job 29:14; Ps. 109:29; Eph. 4:22,24,25; Col. 3:9,10). The false teachers' converts' lives were "soiled."

NASB (UPDATED) TEXT: vv. 24-25
 24Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

vv. 24-25 This is one of the most beautiful prayers in the entire NT. What a stark contrast between these words of secure and confident faith and the arrogance and immorality of the false teachers.

v. 24 "to Him who is able" This is a present middle (deponent) participle. God the Father continues to be able to perform His will in an evil world. This is a wonderful title for God.

1. "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ" (Rom. 16:25)

2. "Now to Him who is able to do exceeding abundantly above all that we ask or think, according to the power that works in us" (Eph. 3:20)

3. "Now to Him who is able to keep you from falling" (Jude 24)

 

"to keep you from stumbling" This metaphor of sure-footed horses is used to describe God's care for faithful believers in Ps. 121:3 (also cf. Ps. 17:5; 66:9; 94:17-18) and stable believers in 2 Pet. 1:10. The book of Jude is characterized by those who have stumbled, but God is able to stabilize true believers.

▣ "to make you stand" We are "guarded by God" so as to stand firm in faith (cf. Eph. 6:11,13,14; Rom. 5:2; 1 Cor. 15:1).

SPECIAL TOPIC: CHRISTIAN ASSURANCE

▣ "in the presence of His glory" "Glory" is an OT term for brightness. God's presence is described as a glorious shining. Sinful mankind cannot approach this glorious light of purity and holiness. But now in Christ, believers have been transformed by God's grace, Christ's work, and the Spirit's empowerment to approach and maintain fellowship with the Holy One of Israel. See Special Topic at James 2:1.

▣ "blameless" This is an OT sacrificial term used of an animal without blemishes, acceptable for an offering on the altar of sacrifice. This phrase is used of (1) Christ's blamelessness in 1 Pet. 1:19; (2) believers' blamelessness (cf. Eph. 1:4; Phil. 2:15; Col. 1:22), which is only available in the finished sacrificial work of Christ (cf. 2 Cor. 5:21; Col. 1:22) and (3) the glorified church in Eph. 5:20-27.

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

▣ "with great joy" In this eschatological setting, sorrow, suffering, sin, and temptation are no more. It has always been God's will that His special creation (mankind) approach Him with joy and thanksgiving (cf. Psalm 100). Mankind's fear is a terrible sign of the reality of rebellion.

v. 25 "to the only God" This is a reference to monotheism (cf. Deut. 6:4-5). It is grammatically parallel to (the dative) "to Him who is able" of v. 24. We must hold to the OT affirmation of the oneness of God but add the NT emphasis on the Deity of Jesus and the personality of the Spirit. We affirm one divine essence but three eternal personal manifestations.

▣ "our Savior" This is also used of God the Father (cf. Luke 1:47; 1 Tim. 1:1; 2:3, 4:10; Titus 1:3; 2:10; 3:4). It is an example of a title used both for the Father and the Son. Notice the usage in Titus:

1. "God our Savior" (Titus 1:3)

"Christ Jesus our Savior" (Titus 1:4)

2. "God our Savior" (Titus 2:10)

"our Saviour Jesus Christ" (Titus 2:13)

3. "God our Savior" (Titus 3:4)

"Jesus Christ our Savior" (Titus 3:6)

▣ "through Jesus Christ our Lord" He is the only channel of God's grace, mercy, love, and forgiveness to fallen mankind (cf. John 14:6; Acts 4:12; 1 Tim. 2:5). He is God the Father's agent of creation, salvation, and judgment. Every blessing and provision comes through Him (cf. Col. 1:15-22).

It is interesting that 2 Pet. 3:18 closes in an affirmation of "glory" and eternality to Christ, while Jude closes with an affirmation to God the Father.

▣ "glory" This is the splendor (Hebrew kabod) of the holiness of the one true God. This brightness attaches to everything in His presence (cf. 1 Pet. 4:11). See note at James 2:1.

"majesty" The root term is "great." It is a periphrasis for God (cf. Heb. 3:1; 8:1). A related term is used of Christ in 2 Pet. 1:16.

NASB, NKJV"dominion"
NRSV"power"
TEV"might"
NJB"authority"

Paul and Peter use this term to describe God's power unto the ages (cf. Rom. 16:25-27; Eph. 3:20; 1 Tim. 1:17; 1 Pet. 4:11; 5:11). It describes God's strength to accomplish His purposes (cf. Acts 19:20; Eph. 1:19).

▣ "authority" This is the Greek term exousia, which means (1) freedom to act; (2) ability to act; (3) right (legal) to act; and therefore, (4) absolute power to act. It is used of God and in a derived sense of angels and human rulers.

This series of powerful terms describes the God who is able (versus the angels and false teachers who are not able) to deliver His promises.

"now" God is still able and ready to provide every need through Christ to Jude's readers.

"forever" God's character and promises are sure and trustworthy unto all the ages (cf. Ps. 102:25-27 [Heb. 1:1-11]; Mal. 3:6; Heb. 13:8; James 1:17).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What did Jude want to write about?

2. Who is he writing against?

3. What is Jude's relation to 2 Peter 2?

4. List the two characteristics of the false teachers mentioned in v. 4.

5. Why does Jude talk about angels so much?

6. What were "love feasts" and how are they related to the Lord's Supper?

7. Who were the mockers? What were they ridiculing?

8. Were these mockers Christians?

9. How do Christians keep themselves in God's love?

10. List the groups mentioned in vv. 22-23 to whom we are to witness.

11. Does God keep us or do we keep ourselves?

 

Passage: