PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

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: 3:1-9
 ¹But realize this, that in the last days difficult times will come. ²For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, ³unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, ⁴treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, ⁵holding to a form of godliness, although they have denied its power; Avoid such men as these. ⁶For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses, ⁷always learning and never able to come to the knowledge of the truth. ⁸Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith. ⁹But they will not make further progress; for their folly will be obvious to all, just as Jannes' and Jambres' folly was also.

3:1 "the last days" This period of time goes by several names.

1. end of the days, Num. 24:14; Deut. 8:16; Dan. 2:28; 10:14

2. in the last days, Jer. 23:20; 30:24; 49:39; Ezek. 38:8,16; Hos. 3:5; Joel 2:28 (Acts 2:17); John 6:39,40,44,54; 11:24; 12:48; 2 Tim. 3:1; James 5:3

3. in the Last Time, I Pet. 1:5

4. at the end of the times, I Pet. 1:20

5. during the last of the days, II Pet. 3:3

6. the last hour, I John 2:18

At the end of the last days is the "day of the Lord" (i.e., "the consummation," Matt. 13:39,40; 24:3; 28:20; Heb. 9:26).

The Jews of the interbiblical period saw two ages: the current evil age of rebellion and sin (starting at Genesis 3) and the coming age of righteousness inaugurated by the coming of the Messiah in the power of the Spirit. The OT emphasizes the coming of the Messiah in judgment and power to establish the new age. However, it failed to see clearly the first coming of Jesus as (1) the "Suffering Servant" in Isaiah 53; (2) the humble One riding the colt of a donkey in Zech. 9:9; and (3) the pierced One of Zech. 12:10. From NT progressive revelation we know that God planned two comings of the Messiah. The period between the Incarnation (the first coming) and the second coming involves the overlapping of the two Jewish ages. This is designated in the NT by the phrase "last days." We have been in this period for over 2000 years. See Special Topic: This Age and the Age to Come at 1 Tim. 6:17. The last days are now (cf. Acts 2:16-17; Heb. 1:2; I Pet. 1:20; 4:7; I John 2:18).

▣ "difficult times will come" This refers to the "birth pains" of the new age (cf. Matthew 24; Mark 8:13; Luke 21; Rom. 8:22; 1 Tim. 4:1).

There has been much discussion among commentators and theologians about the state of human society when the Lord returns. For some, the power of the gospel and the work of the Spirit are changing human society for the better (postmillennialism). For others, the OT and NT predict a catastrophic conclusion to human history (premillennialism and amillennialism).

Paul's discussion of the "man of lawlessness" in II Thessalonians 2 portends an escalating evil and rebellion, as do 1 Timothy 4 and 2 Timothy 3. Jesus will come to restore order and righteousness.

3:2 "lovers of self" For a similar list on rebellion see Rom. 1:28-32. This particular characteristic is the essence of human rebellion. It is a compound term (found only here in the NT) from love (philos) + self (auto) (cf. Phil. 2:21).

▣ "lovers of money" See note at 1 Tim. 3:3 and 6:10.

▣ "boastful" This characterizes human boasting or confidence in one's self (cf. Rom. 1:30; James 4:16; I John 2:16)

▣ "arrogant" This describes someone who thinks he/she is superior and expresses it in words and deeds (cf. Luke 1:51; Rom. 1:30; James 4:6; I Pet. 5:5). The Greek term is huperēphanos. See Special Topic: Paul's Use of Huper Compounds at 1 Tim. 1:14.

NASB"revilers"
NKJV"blasphemers"
NRSV"abusive
TEV"they will be insulting"
NJB"rude"

This is literally "blasphemers." It is uncertain whether they speak against

1. God/Christ (cf. 1 Tim. 1:13,20; 6:1; Rev. 16:11;21)

2. angels (cf. II Pet. 2:10-12)

3. other humans (cf. 1 Tim. 6:4; Titus 3:2; I Pet. 4:4)

▣ "disobedient to parents" This may relate to the Ten Commandments (cf. Exod. 20:12). For Jews, strong families meant a stable society ("Your days will be prolonged in the land"). Self assertiveness always hurts interpersonal relationships at home, at church, at work, etc.

▣ "ungrateful" This is the term for "grace" negated. Several of the words in this list are negated terms with the alpha privative. These are thankless, self-centered, disruptive people.

▣ "unholy" This is the negated form of the term hosios, which referred to someone who observed all of God's laws and, therefore, thought he was pious or devout (cf. Titus 1:8) and pure (cf. 1 Tim. 2:8). Hosios was used to describe Jesus in Acts 2:27; 13:35 (a quote from Psalm 16). In Heb. 7:26 it is a characteristic of Jesus, our High Priest. Paul uses it to describe his own actions toward the believers at Thessalonika (cf. I Thess. 2:10).

3:3

NASB, NKJV"unloving"
NRSV"inhuman"
TEV"they will be unkind"
NJB"heartless"

This is the Greek term for natural affection, negated (cf. Rom. 1:31). It refers to a lack of human or family love.

NASB"irreconcilable"
NKJV"unforgiving"
NRSV"implacable"
TEV"merciless"
NJB"intractable"

This is the Greek term for making a treaty or agreement, negated (cf. Rom. 1:31). It refers to people who are not willing to make up or restore a relationship.

▣ "malicious gossips" This is the Greek term for "slanders" (diaboloi) which is also the term for Satan (Hebrew) or Devil (Greek). See note at 1 Tim. 3:11.

NASB, NKJV"without self-control"
NRSV, NJB"profligates"
TEV"violent"

This is the Greek term kratos meaning "strength, power, might," negated. It is found only here in the NT. These people lack self-control (cf. Matt. 23:25; I Cor. 7:5).

▣ "brutal" This is the Greek term for "tame, gentle or mild," negated. The NJB has "savages." It is found only here in the NT.

▣ "haters of good" This is the Greek compound philos + agathos (i.e. lover of good, cf. Titus 1:8), negated. It is found only here in the NT. These people are enemies of all that is good and virtuous.

3:4 "treacherous" This is the Greek compound "to give over" which was used idiomatically for "a betrayer" (cf. Luke 6:16; Acts 7:52).

▣ "reckless" This Greek term is a compound of pros + piptō used idiomatically for not thinking and thereby acting irrationally (cf. Acts 19:36).

NASB"conceited"
NKJV"haughty"
NRSV"swollen with conceit"
TEV"swollen with pride"
NJB"demented by pride"

This is a perfect passive participle which denotes a condition brought about by an outside agent; here, the evil one. It is an idiom relating to deception by being smoke blinded (cf. 1 Tim. 3:6; 6:4).

▣ "lovers of pleasure rather than lovers of God" Paul has used several compounds with philos:

1. self-lovers (3:2)

2. money-lovers (3:2)

3. not lovers of good (3:3)

4. pleasure-lovers (3:4)

5. God-lovers (3:4)

Instead of focusing on God and His will, these people focus on themselves and their own wills (cf. Phil. 3:19).

3:5 "a form of godliness although they have denied its power" This is a perfect middle participle (cf. Isa. 29:13; Rom. 2:20; Titus 1:16). This is a settled state of willful self-assertion. Institutionalized religion can be a cruel taskmaster! For "godliness" see Special Topic at 1 Tim. 4:7.

▣ "Avoid such people" This is a present middle imperative (cf. II Thess. 3:6). Timothy is to willfully and continually avoid this kind of person. This is an obvious reference to the false teachers and their followers (cf. 2:19,20).

3:6 "those who enter into households" Literally this is "sneak" (cf. Matt. 7:15; Jude v. 4). The tern is found only here in the NT. These false teachers were taking advantage of unwatchful and uninformed housewives.

▣ "captivate" This is a present participle. This is literally "to capture by means of a spear" (cf. Eph. 4:8; Rev. 13:10). The false prophets continue to use this strategy of seducing families through the wife, who stayed home during the daytime work hours.

NASB, TEV,
NET"weak women"
NKJV"gullible women"
NRSV, NJB"silly women"

This is gunaikaria which is the diminutive form of gunē (woman). Exactly how it should be understood is questionable, but seems to have a negative connotation (cf. BAGD 168). The rest of v. 6 and v. 7 are descriptions of these "little women." It is found only here in the NT.

It is uncertain if these are church women or women of the community (note Titus 3:3 and 1 Tim. 5:6).

▣ "weighed down with sins" This is a perfect passive participle. This seems to relate to a problem with "younger" widows seduced by evil (cf. 1 Tim. 5:6).

▣ "led on by various impulses" This is a present passive participle. This implies women continuously led by evil impulses (cf. Titus 3:3).

3:7 The immediate context and neuter plural verbal forms twice in v. 6 and twice in v. 7 confirm the antecedent as the "weak women" of v. 6. What a tragic description of sin and manipulation!

Generally speaking false teachers of every age are characterized by

1. sexual exploitation

2. financial exploitation

3. revelatory exploitation (God speaks only to me!)

3:8 "Jannes and Jambres" These are the traditional names of Pharaoh's magicians in Exod. 7:11,22; 8:7,18; 9:11. Their names are learned from Rabbinical Judaism, specifically The Targum of Jonathan, but they are not mentioned in the OT. Paul often uses rabbinical traditions (cf. I Cor. 10:4).

▣ "so these men also oppose the truth" This is a present middle indicative. These false teachers have a problem with authority and continue to oppose Apostolic teaching. See Special Topic: Truth at 1 Tim. 2:4.

NASB"men of depraved mind"
NKJV"men of corrupt minds"
NRSV"these people, of corrupt mind"
TEV"people whose minds do not function"
NJB"their minds corrupt"

This is a perfect passive participle from the compound kata + patheirō, meaning someone who has become and continues to be depraved through an outside agency (i.e., Satan or the demonic) resulting in their own willful rejection of truth (cf. 1 Tim. 6:5 Titus 1:15).

NASB"rejected in regard to the faith"
NKJV"disapproved concerning the faith"
NRSV"counterfeit faith"
TEV"who are failures in the faith"
NJB"their faith spurious"

This is the term dokimazō with the connotation of testing with a view toward approval, negated. These failed the test of faith (cf. Rom. 1:28; I Cor. 9:27; II Cor. 13:5-7; Titus 1:16; Heb. 6:8). This is a frightful description of shipwrecked faith! See Special Topic: Greek Terms for "Testing" and their Connotations at 1 Tim. 6:9; also note SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1.

3:9 "they will not make further progress" This may refer to the false teachers and their followers because the same verb is used of them in 2:16 and 3:13. Its root meaning is to advance in something (i.e., 2:16 in godliness and 3:13 in deceiving and being deceived).

▣ "for their folly will be obvious to all" "By their fruits you shall know them" (cf. Matt. 7:20; 1 Tim. 5:24). Eternal life has observable characteristics, as does false faith.

NASB (UPDATED) TEXT: 3:10-17
 ¹⁰Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, ¹¹persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me! ¹²Indeed, all who desire to live godly in Christ Jesus will be persecuted. ¹³But evil men and impostors will proceed from bad to worse, deceiving and being deceived. ¹⁴You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, ¹⁵and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. ¹⁶All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; ¹⁷so that the man of God may be adequate, equipped for every good work.

3:10-11 Verse 10 is a contrast to the lives and priorities of the false teachers. Paul lists the things that Timothy shares with him in ministry:

1. Paul's Apostolic teaching (cf. 1 Tim. 4:6)

2. Paul's lifestyle

3. Paul's purpose

4. Paul's faith (cf. 1 Tim. 6:11)

5. Paul's patience

6. Paul's love (cf. 1 Tim. 6:11)

7. Paul's perseverance (cf. 1 Tim. 6:11)

8. Paul's persecutions

9. Paul's sufferings (cf. I Cor. 4:10-13; II Cor. 4:7-11; 6:3-10; 11:23-28)

All of the verbs in vv. 10-11 are aorist. Paul was reflecting on his missionary journeys and how the Lord had delivered him in every circumstance. He passes this encouragement on to Timothy by way of a reminder.

3:11 "Antioch, Iconium and Lystra" From Acts 13 and 14 we know that this was the area of Timothy's home.

3:12 This is a shocking verse to modern western believers. Our culture has been spared many of the persecutions related to Christianity. But with the lack of persecution has also come a lack of power and godliness! Jesus was perfected by the things He suffered (cf. Heb. 5:8). The things God uses to develop His children into Christlikeness are the very things modern westerners flee from! The health, wealth, and prosperity movement characterizes our spoiled, pampered culture.

Notice the text says "all"! Persecution is normal for God's children seeking to live for Him in a fallen world; yes, normal (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; II Cor. 4:16-18; Phil. 1:29; 2 Tim. 1:8; 2:3; 3:12; I Thess. 3:3; James 1:2-4; I Pet. 4:12-19)!

We are not to seek persecution, but we must live ready! If we die daily (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16) for the cause of Christ, then physical death does not intimidate us anymore!

3:13 "evil men and imposters" These false teachers were charlatans like the false magicians (cf. v. 8).

▣ "will proceed" This is the same verb as in 2:16.

▣ "deceiving" This is a present active participle. They led others astray as they are led themselves by evil.

▣ "and being deceived" This is a present passive participle. Those trapped by sin, self, and Satan tend to trap others!

3:14 "continue in the things you have learned" This is a contrast to v. 13 and continues the encouragement from vv. 10-12. This is a present active imperative (cf. 2:13; Titus 1:9).

3:15 "from childhood" This shows Timothy's religious training at home (cf. 1:5). It is uncertain whether this refers to Judaism or Christianity.

▣ the sacred writings" This could include more than just the OT, but verse 16 shows us that the OT is what is meant here.

▣ "which are able to give you the wisdom that leads to salvation" This shows the primary purpose of Scripture is mankind's redemption. It also shows us the mechanism of redemption which is mankind's faith response to God's Messiah. This is the essence of Apostolic preaching (kerygma). However, verse 17 shows that Scripture (which in this text must refer to the OT because the NT was not yet complete or in circulation) has another subsequent purpose — equipping the saints for lifestyle Christlikeness. Paul often used the OT to encourage believers to live godly lives. The OT does not function for "justification" (cf. Galatians 3), but it does function for "sanctification." See Special Topic at 1 Tim. 1:8.

SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH

3:16 "All Scripture" There is no article. It could be translated "every Scripture" (NET Bible), but this may imply to some that they are isolated truths (propositions). The plague of modern Bible study is the "proof-text" method of interpretation which destroys the literary context and the intent of the inspired author.

▣ "is inspired by God" This is literally "God-exhaled." The how is not stated, but the who and the why are very specific! In II Pet. 1:21 the Spirit is the focus of inspiration, but here it is the Father. Both are active in this area!

This is such an important truth that I wold like to add my comments from II Peter 1:20-21 (see www.freebiblecommentary.org.

1:20 "Scripture" This is one of several verses in the NT that speak of God's self-revelation in OT and NT writings (i.e., Scripture).

1. Matthew 5:17-19

2. I Corinthians 2:9-13

3. I Thessalonians 2:13

4. 2 Timothy 3:16

5. I Peter 1:23-25

6. II Peter 1:20-21

7. II Peter 3:15-16

The essence of all of these is that Scripture is from God and of God, not human in origin. God inspired the writers (cf. II Pet. 1:20-21) and their writings (cf. 2 Tim. 3:16).

▣ "a matter of one's own interpretation" This phrase surely expresses the existing tension caused by the false teachers in the churches. It is possible that they were quoting Scripture and then putting their own spin on it (which is also common today).

In context it is difficult to know whether this phrase refers to (1) the OT writers or (2) the contemporary false teachers. If the first option, it speaks to the theological concept of inspiration (cf. 2 Tim. 3:16). The following verse seems to confirm this interpretation. If the second option, it speaks of the theological concept of illumination (i.e., that the Spirit guides believers in interpreting the Bible).

It must be stated that the evangelical concept of "the priesthood of the believer " is usually understood as the Spirit-given ability to interpret the Bible for oneself. However, biblically, the phrase refers to the church as the agent of accomplishing the Great Commission, cf. I Pet. 2:5,9; Rev. 1:6. Notice in the OT (cf. Exod. 19:6) and the NT the phrase "the priesthood of believers" is plural (i.e., corporate), not individual.

1:21 "men moved by the Holy Spirit" This is literally "carried," which is a present passive participle. This adds emphasis to the truth that the Bible is God's message, not a human message! It is true that the Bible is in human words, but humans were uniquely guided by the Spirit. The Bible is not exhaustive truth, for no human can comprehend that level of reality, but it is trustworthy, adequate truth about God, about sin, about salvation, about godly living, and about eternity.

The exact method of inspiration varies.

1.theophanies5.trances

2.Urim and Thummin/lots6.angels

3.dreams7.symbolic acts

4.visions8.special events and interpretations

The questions remain (1) does God give the content and the human author the form or (2) does God give both?"

▣ "is profitable for. . ." God's word (Scripture) is characterized by two terms:

1. God-breathed

2. profitable

a. for (pros) teaching

(1) positive, 3:10; 1 Tim. 5:17

(2) negative, 4:3

b. for (pros) rebuking

c. for (pros) correction

d. for (pros) training (child discipline, cf. Heb. 12:5,7,8,11) in righteousness

e. that (hina) the man of God may be adequate, 3:17

f. equipped for (pros) every good work, 3:17

This term "Scripture" always refers to the OT. The OT functions in "sanctification" but not "justification" (cf. Galatians 3). Salvation (justification) is in Christ through faith (cf. v. 14).

These two verses are the twin aspects of the Great commission.

1. make disciples (Matt. 28:19)

2. teach them (Matt. 28:20)

They must go together! Maturity (Christlikeness) is the goal!

▣ "in righteousness" See Special Topic at Titus 2:12.

3:17 "so that" This is a purpose clause (i.e., hina) which should be translated "in order that."

▣ "adequate" This term is found only here in the NT. It means "complete, capable, proficient, or entirely suited."

▣ "equipped" "Adequate" (artios) and "equipped" (exartizo) are cognate verbs used for equipping something for an assigned task (cf. Eph. 4:12). It speaks of gifted, functioning maturity (i.e., Christlikeness) which is brought by the Spirit through the Scripture (v. 16). Salvation is brought about by the work of Christ and a faith/trust human response (cf. v. 15).

▣ "for every good work" What God calls us to (cf. E ph. 2:0), He equips us for (cf. 2:21)!

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 what does the phrase "last days" refer?

2. To what kind of false teachers is Paul referring? Describe what they believed.

3. List the 9 things Paul asks Timothy to emulate in verses 10-11.

4. What do verses 15-17 say about inspiration?

5. How is the Living Word — Jesus, related to the written Word — the Bible?

Copyright © 2012 Bible Lessons International

The Double “T Formation

The advent of autumn not only produces many changes in the natural world, but is an important time for sports lovers. For the arrival of fall signals the beginning of the football season, the playoffs and the World Series in baseball, and in basketball preseason followed by seasonal games. In thinking of football one is reminded of the importance of the famous “T” formation. Although it has been said that it was invented in the late nineteenth century, its revival and revitalization in the mid-twentieth century made it an extremely valuable offensive weapon with college and professional teams alike. For example, the Chicago Bears and their hall of fame quarterback Sid Luckman won four professional championships. The “T” formation as used in that era is now virtually obsolete, but many, if not most, offensive setups are still variations of it.

When we think of the fall season, however, another “T” comes into even more significant focus—Thanksgiving. Thanksgiving is admittedly an important American tradition. Still more important, however, is the fact that the giving of thanks is a key biblical theme. In addition, thankfulness and the giving of thanks are linked with the need of teaching others the crucial nature of the Word of God and the gospel message. In what follows we shall explore these two “T”s with the goal of learning something of what the Scriptures reveal concerning these two truths, and then suggest some applications of them to our lives.

The Giving of Thanks

Many Psalms record a statement of the psalmist’s thankfulness to the Lord (e.g., Pss. 9:1; 92:1). Several psalms contain so clear a message of thanks that scholars have classified them as thanksgiving psalms (e.g., Pss. 105-107; 118; 138), the most familiar of these being Psalm 136. In such psalms one typically finds statements of thanksgiving and/or praise to the Lord, a testimony to God’s gracious acts toward the psalmist and/or his people, and a declaration of commitment/dedication to the Lord. Often there is an invitation to hear God’s goodness and join the psalmist in thanking and praising the Lord.

Thanksgiving psalms may emphasize individual or corporate giving of thanks. Psalm 66 is an example of a psalm in which both are present. The author and precise occasion of the psalm are uncertain. Many believe that the setting of the psalm is best understood to be shortly after Israel’s deliverance from the Assyrian invasion and siege of Jerusalem during the reign of Hezekiah (cf. 2 Kings 18-20). The psalm is composed of two distinct sections. The first section lays emphasis on the Lord’s awesome power and great deeds, for which God’s people should be thankful (vv. 1-12). The second stresses the psalmist’s thankfulness and commitment to the Lord for what he has done for him (vv. 13-20). Each section of these major sections is closed with a subsection in which there is an invitation by the psalmist to join him in considering the Lord’s gracious acts. In the first section it is an invitation to join him in praising God’s activities on behalf of his people (vv. 5-12). In the second, it is an invitation to hear the psalmist’s praise as to God’s dealings with him (vv. 16-20).

The psalm begins with an opening call to praise the God who rules over all and controls everything on earth (vv. 1-4). All the earth is instructed to shout in joyful, triumphant praise to the Lord (v. 1) and sing praise concerning the great glory of God’s name (v.2, MT). The term “name” name came to be associated with all that God has done and represents (see NET text note).¹ It is of interest to note that the term “name” is also used at times by the Hebrew authors to refer to the Lord himself:

He builds the upper rooms of his palace in heaven
and sets its foundation supports on the earth.
He summons the water of the sea
and pours it out on the earth’s surface.
The LORD is his name (Amos 9:6).

Simultaneously, it may involve his holy reputation (Amos 2:7) or that which belongs to him, whether God’s people or the city of Jerusalem (Dan 9:18-19). In time “the name” (i.e., Heb. haššēm) came to be one of the two pronunciations of the otherwise unpronounced Hebrew Tetragram (YHWH), which is usually rendered in capital letters in English translations of the Bible (LORD). In sum, the Hebrew noun translated “name” when used of God could be taken, “to respect the holy name and all it represented”—the very nature of the Lord, so that “to pray ‘in the name of the LORD’ could mean to pray with confidence in the nature and ability of God.”²

It is of course of special interest to note that the promised coming Messiah was characterized by such names as:

“Wonderful Counselor,
Mighty God,
Eternal Father,
Prince of Peace” (Isa. 9:6, HCSB).

The term “name” was also used of Jesus Christ. Thus when the early apostles were persecuted for their witnessing concerning Christ, “They left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name” (Acts 5:41; cf. Acts 4:12).³ In contemplating this, one is reminded of David’s words of praise with regard to the Lord’s name. Here David acknowledges and praises the majesty and glory of the Lord: “LORD, our Lord, how magnificent is your name throughout the earth” (Ps. 8:1, HCSB).⁴ Elsewhere David reminded his hearers that God’s glory is resplendent and echoed throughout the universe (Ps. 19:1-4).

Returning to Psalm 66, we note that the psalmist’s focus is primarily on the world of mankind. All people are to give the Lord, “the honor he deserves.” He reflects this thought in verse four, which serves to enclose the opening portion of the first section even as the use of the words earth, praise, and name indicate. Verse four also carries on the thought of verse three concerning God’s awesome deeds, which bring fearful reverence by “all the earth,” including those who oppose him (cf. Ps. 65:5).

The following subsection (vv. 5-12) begins with an invitation for God’s people to recall his acts of power in their behalf (v. 5). The psalmist calls attention to the Lord’s deliverance of his people during the days of the Exodus and especially the times when Israel faced deep waters: “He turned the sea into dry land; they passed through the river on foot” (v. 5). Not only did God provide safety for his people at the Red Sea but also at the Jordan River during the closing days of their wilderness trek (cf. Exod. 14:26-30; 15:8-12, 18-19, 21; Josh. 3:1-4:18). So significant was Israel’s redemptive experience during the days of the Exodus from Egypt until their approach to the promised land, that an Exodus epic motif can be found interlaced into many biblical texts (e.g., Deut. 33:2; Judg. 5:4-5; 2 Sam. 22:8-16; Pss. 18:7-15; 68:7-8; 77:13-15; 144:5-6).⁵

During the Exodus the Lord also delivered his people from many hostile nations. All nations should realize that not only at the time of the Exodus but many times in Israel’s subsequent history God’s delivering power has been on display. Indeed, it is certain that God sees the actions of all nations and people. Thus the psalmist in Psalm 66 declares.

“He rules by his power forever;
he watches the nations.
Stubborn rebels should not exalt themselves” (v. 7; cf. Pss. 11:4-5; 33:13-17; 68:20-21; 89:5-13).

As Leupold remarks, “He ‘watches the nations’ continually so that they cannot attempt to do any harm to His people without His detecting what they have in mind; and thus He is always ready to check them in their endeavors.”⁶ Therefore, the psalmist issues strong advice to all peoples to praise Israel’s God (Ps.66:8) and reminds his fellow Israelites of many ways the Lord’s delivering and preserving power was exercised on their behalf (vv. 9-12; cf. Ps. 18:17-19). As Futato concludes, “At times being in God’s hands means we are tested and purified like silver in a crucible, experiencing deep affliction and misery in the process. But it is just like God to bring us through trials of fire and flood to a place of great abundance.”⁷

The second section begins with the psalmist’s resolve to keep the vows that he had previously made to the Lord. Having rehearsed some of corporate Israel’s problems, in effect he appears to be personalizing them while turning to his own experiences. Like Israel, he had been in deep trouble. During such a time he had made solemn vows unto the Lord and they must surely be kept:

I will enter your temple with sacrifices;
I will fulfill the vows I made to you,
which my lips uttered
and my mouth spoke when I was in trouble
I will offer up to you fatted animals as burnt sacrifices,
along with the smell of sacrificial rams.
I will offer cattle and goats (vv. 13-15; cf. Ps. 65:1-2).

In keeping those vows he will offer the appropriate animals befitting burnt offerings of thanksgiving (Lev. 22:18-21; Deut. 12:17-19; cf. Ps. 22:22-26; Isa. 1:11). The large number of sacrificial animals to be offered certainly indicates that the offerer was a man of means and may point to the possibility that his offerings were intended for corporate as well as individual thanks. Kidner may well be correct in saying, “The more usual thank-offerings, which formed the basis of a feast, emphasized the joy of fellowship; these burnt-offerings spoke of total dedication.”⁸

Yet, if as many suggest, Psalm 66 is to be linked with the eighth century B.C. deliverance of Jerusalem from the Assyrians, both personal dedication and corporate thanksgiving may be the case. In either case, “The lavishness of the gifts in these verses underlines the point, saying in poetic fashion, that the whole gamut of sacrificial beasts would scarcely do the occasion justice.”⁹

The Psalm concludes with the psalmist’s closing ascription of praise to his delivering God (vv.16-20). The psalm ends as it began with joyful praise of the Lord. The psalmist invites others to hear his thanksgiving for who God is and what he has done for the psalmist. He declares that the Lord had neither turned aside from the psalmist’s prayer request nor failed to exercise his faithful covenant love toward him. Indeed,

God deserves praise,
for he did not reject my prayer
or abandon his love for me (v. 20).

May we as faithful believers likewise live holy lives before the Lord, entrust ourselves to him in a full commitment, to the Lord and his revealed standards in the Scriptures, and with thankful hearts praise him both for who he is and for his daily provision in our lives.

David, the author of many biblical psalms, was an example of a faithful believer. Many of the psalms attributed to David are interlaced with notes of sincere thankfulness. Some are of a more general nature. Thus Psalm 145, a psalm of thankfulness and praise, speaks of the greatness, goodness, grace, and glory of God.¹⁰ While thanking the Lord at times, David also reminds his listeners that the Lord is a God of justice and righteousness. Thus in Psalm 7 David says,

I will thank the LORD for his justice;
I will sing praises to the sovereign LORD! (v. 17; cf. Ps. 52:9).¹¹

As noted in the previous footnote, like Psalm 66 some Davidic psalms speak confidently of God’s delivering power, whether past or future, and often note the importance of God’s “name” (Pss. 18:46-50; 33:18-22; 142:7). A corporate deliverance/rescue also appears in Davidic psalms (e.g., Ps. 44:8). As in Psalm 66 David speaks of sacrifice and thanks in connection with his assurance of divine deliverance:

With a freewill offering I will sacrifice to you!
I will give thanks to your name, O LORD for it is good!
Surely he rescues me from all trouble,
and I triumph over my enemies (Ps. 54:6-7).

Not only in his psalms but elsewhere David is an example of a thankful believer. Thus on the occasion of bringing the ark of the LORD to Jerusalem David, “appointed some of the Levites to serve before the ark of the LORD, to offer prayers, songs of thanks, and hymns to the LORD God of Israel” (1 Chron. 16:4). Toward the end of his life, while handing over the kingship of Israel to his son Solomon, he assigned specific tasks to the Levites, which included standing every morning and offering “thanks and praise to the LORD. They also did this in the evening” (1 Chron. 23:30). At the occasion of gathering contributions for the building of the Temple, David led in prayerful praise to the Lord. Having extolled God’s greatness, goodness, grace, and glory (1 Chron. 29:10-12), David praised the Lord saying, “Now, our God, we give thanks to you and praise your majestic name” (v. 13).

It should be noted also that thankfulness to the Lord is not limited to the Old Testament. Indeed, it is a recurrent theme in the New Testament as well. Jesus is a prime example of one who gives thanks to the Father. At the feeding of the 5,000 he gave thanks before giving the food to the disciples, who then distributed it to the assembled crowd (Matt. 15:36; cf. John 6:11). When Jesus stood before Lazarus’ tomb and the stone had been taken away from the entrance, Jesus prayed, “Father, I thank you that you have listened to me. I knew that you always listened to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me” (John 11:41-42). During what is known as the Lord’s Supper Jesus prayed and gave thanks, leaving an example for believers to follow (Luke 22:19). As an interesting aside, it is of further interest to note that at the time of little Jesus being presented in the Temple, after the righteous man Simon had delivered a prophecy concerning Jesus, the faithful old prophetess Anna delivered thankful praise to the Lord and before Jesus’ parents spoke about this Jesus “to all who were waiting for the redemption of Jerusalem” (Luke 2:38). It was indeed a moment of spiritual significance, which was indicative of the spiritual ministry that lay ahead for Jesus. Marshall is therefore correct in observing that the concept of redemption, “Conveys the idea of divine deliverance which is to be brought about by Jesus, and is thus a messianic concept.”¹² Already after his parents took him back to Nazareth in Galilee, “The child grew and became strong, filled with wisdom, and the favor God was upon him” (Luke 2:40). From the very first, then, Jesus’ life was ever to be one of service to the Father and of thankful praise and appreciation to him whom he always glorified (cf. John 17).

Another grand example of a life of thankful dependency on the Lord can be seen in the Apostle Paul. For Paul expresses the thought of thankfulness many times in his epistles. For example, in a distinctive manner Paul applies the principles in Hosea 13:14 (q.v.,) to the fact and benefits of Christ’s resurrection, “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ!” (1 Cor. 15:56-57).¹³ It is a message of assured hope because as united to the resurrected Christ believers can live a life of victory over sin. It is the capstone of the gospel message. As Paul testifies to the Corinthian believers, “Thanks be to God who always leads us in triumphal procession in Christ and who makes known through us the fragrance that consists of the knowledge of him in every place” (2 Cor. 2:14). For Paul to be used was his great desire and a source of constant joy to Paul. “That Christ should be known was the great end of Paul’s mission, and is of all things the most acceptable to God.”¹⁴ Likewise, Paul expresses his praise and thankfulness to the Lord that he had used Paul to deliver the message of salvation to the Thessalonian Christians and that they had responded to the gospel (1 Thess. 2:13-14).

Paul’s desire to be used of God should be the desire of all believers. As Audrey Mieir wrote,

To be used of God, to sing, to speak, to pray;
To be used of God, to show someone the way.
I long so much to feel the touch of His consuming fire;
To be used of God, is my desire.¹⁵

Not only was Paul eternally grateful to God for the opportunities to spread the gospel message, but he was thankful that many had joined in that privilege by supporting Paul’s ministry. For example, he tells the Philippian Christians, “I thank my God every time I remember you. I always pray with joy for you in my every prayer for all of you because of your participation in the gospel from the first day until now” (Phil. 1:3-5). It was fitting for Paul to express his thankfulness (which he does nearly four dozen times in his epistles) because, “By mentioning what God has graciously done in his Son other Christians are encouraged to praise him also. . . . And as thanksgivings abound God is glorified (2 Cor. 4:15; cf. 1:11).”¹⁶

Paul’s message was ever one of assured hope that in Christ believers may live constructive, dedicated lives undergirded with a settled, thankful confidence in God. For those who have faith in Christ not only have peace with God, but they can with heartfelt thanksgiving experience a life of service to the Lord and to one another. Thus individually and corporately believers should “let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful” (Col. 3:15). As Dunn points out, Paul’s admonition was surely important advice for the Colossian believers; “But the same applies to the church now seen as the universal body of Christ (1:18a; 2:19), a oneness which is itself an effect of the peace of Christ and which can only be sustained by that peace.”¹⁷ Paul goes on to instruct the Colossian Christians that they should teach and encourage one another in the activities of the Christian community and especially in their corporate worship, “Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom…all in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:16-17).

Good Teaching

Note that Paul’s admonition to be thankful is accompanied by a further encouragement to teach others concerning the truths of God’s grace in Christ Jesus. Therefore, we now turn to a second “T,” which believers are to utilize in their lives and service—that of teaching. There are many examples of teaching in the Bible. For example, young Elihu told Job and his three friends, “Be patient with me a little longer and I will instruct you, for I still have words to speak on God’s behalf” (Job 36:2). Jethro, Moses’ father-in-law, advised Moses to teach the Hebrews concerning God’s standards and to get qualified helpers to share his administrative burden (Exod. 18:19-23). Similarly Paul, himself a great teacher concerning the ways of the Lord (e.g., Acts 15:35; 18:11), instructed Timothy to teach others about proper Christian principles and conduct (1 Tim. 4:6-11; cf. 1 Tim. 6:1-20). Paul’s great advice to Timothy was to “be strong in the grace that is in Christ Jesus. And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well (2 Tim. 2:1-2). Following Paul’s teaching would enable Timothy to be a strong and consistent witness for Christ and the gospel (vv. 3-8). Sharing and teaching the gospel, of course, is not always well received by an unbelieving world. Paul was an example of that fact (vv. 9-10) as were the apostles in earlier days (Acts 4:1-2). Yet as Paul taught Timothy,

This saying is trustworthy;
If we died with him, we will also live with him.
If we endure, we will also reign with him.
If we deny him, he will also deny us.
If we are unfaithful, he remains faithful,
since he cannot deny himself. (2 Tim. 2:11-13)¹⁸

Paul expresses the goal of his teaching in his instructions to the Colossian Christians concerning the completion of the word of God in Christ Jesus: “God wanted to make known to them the glorious riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. We proclaim him by instructing and teaching all people with all wisdom so that we may present every person mature in Christ. Toward this goal I also labor, struggling according to his power that powerfully works in me” (Col. 1:27-29). As Bruce observes, by the believers union with Christ the believer receives “the embodiment of divine wisdom, but the exploration of the wisdom that resides in him is the task of a lifetime, and even so the most enlightened of mortals can only ‘know in part’ (1 Cor.13:9). It is necessary, then, not only to preach the gospel but also, when people have believed the gospel, to ‘instruct everyone and teach everyone in all wisdom.’”¹⁹             

The Lord himself is certainly the supreme example of being a good teacher. It was he who taught Moses and Aaron what to say in approaching the Pharaoh of Egypt (Exod. 4:12-15). Before the Israelites entered the promised land, Moses reminded the people of what the Lord had instructed him to deliver to the people (Deut. 4:1-8), and they were to teach them to their children:

Again, however, pay very careful attention lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren. You stood before the LORD your God at Horeb and he said to me, “Assemble the people before me so that I can tell them my commands. Then they will learn to revere me all the days they live in the land, and they will instruct their children” (Deut. 4:9-10).

In turn God further informed Moses as to the proper standards of living the people were to follow once they were in the land and Moses then admonished the people, “Be careful, therefore, to do exactly what the LORD your God has commanded you; do not turn right or left! Walk just as he has commanded you so that you may live, that it may go well with you, and that you may live long in the land you are going to possess” (Deut. 5:32-33; cf. 11:1-32).

God is ultimately the one who teaches people as to proper living:
O God, you have taught me since I was young,
and I am still declaring your amazing deeds.
Even when I am old and gray,
O God, do not abandoned me,
until I tell the next generation about your strength,
and those coming after me about your power. (Ps. 71:17-18; cf.119:102).

Unfortunately, even God’s people do not always respond properly to his teaching (cf. Jer. 32:33-35; Hos. 11:1-3). God’s unique Son, the Lord Jesus Christ, was an outstanding example of a great teacher (cf. Matt. 5:2ff.)—so much so that not only was he recognized as such (Matt. 12:38; 19:16; 22:16, 24, 36), but those who heard him, “were amazed by his teaching, because he taught them like one who had authority, not like their experts in the law” (Matt. 7:28-29). It was the manner of Jesus teaching, which the crowds found so unique and so amazing. Turner may possibly be correct in suggesting that this was because of his “daring juxtaposition of his own views with statements from the Torah in the contrasts of 5:21-48. …Jesus did not cite human authorities who might support his views.” ²⁰ Yet elsewhere Jesus clarifies this by declaring,

“My teaching is not from me, but from the one who sent me. If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority” (John 7:16-17).

In contrast to the rabbis of his day who commonly referred back to the traditional teaching of earlier rabbis, “Jesus appeals to the Father; claiming direct knowledge from God (8:28).”²¹ In another setting and for different reasons, however, Jesus rightly accepts the acknowledgement of his disciples that he was both their teacher and Lord, “for that is what I am” (John 13:13). Jesus goes on to drive home his point in order to deliver to his disciples a lesson in humility in a willingness to serve others. In so doing he deliberately reverses “Lord” and “Teacher” (vv. 14-17. If Jesus their Lord and Teacher would wash his disciples’ feet, should they not be willing to do likewise? Jesus affirms that they should.

Several biblical texts remind us of the high value of good, godly teaching. Good teaching is interwoven throughout the book of Proverbs (e.g., 3:1-2; 4:1-2, 10-11; etc.), but this instruction has its foundation in proper reverence for God: “Fearing the LORD is the beginning of moral knowledge” (Prov. 1:7; cf. 9:10-12; 15:33). When such is the case,

The LORD shows his faithful followers the way they should live.
They experience his favor;
their descendants inherit the land.
The LORD’s loyal followers receive his guidance,
and he reveals his covenantal demands to them. (Ps. 25:12-14).

This prayer is reminiscent of that of Solomon at the dedication of the Temple that the Lord might hear the peoples’ pleading and forgive their sins, and then teach them “the right way to live,” especially in difficult times (1 Kings 8:35-36).

Psalm 119 is filled with the psalmist’s desire for the Lord to teach him the standards of life and climaxes with the assurance that the Lord will indeed do so: “May praise flow freely from my lips, for you teach me your standards” (Ps. 119:171). Accordingly, the psalmist pleads for this God-given instruction, “O LORD, teach me how you want me to live! Then I will obey your commands” (Ps. 86:11; cf. 143:10). Indeed, even today the Lord’s instruction is available to the believer. It is found in his revealed word: “Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may be capable and equipped for every good work” (2 Tim. 3:16-17; cf. 1 Thess. 4:9-12).

The Scriptures, however, repeatedly warn of the coming of those who proclaim false teaching concerning the great issues of life. Jesus warned against such teachers (Matt. 16:5-12). Paul similarly warned Titus of such people (Titus 1:10-11) as did Peter (2 Pet. 2:1-3). In his Apocalypse John records that much false teaching had already affected the churches (Rev. 2:4, 14-15, 20-23) and in his first epistle he cautioned his readers as follows:

Do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world” (1 John 4:1-3).

In light of the above scriptural teaching there should be not only a longing for godly instruction, but a desire to impart such teaching to others. Ezra was one who evidenced this desire for he “had dedicated himself to the study of the law of the LORD, to its observance, and to teaching its statutes and judgments in Israel” (Ezra 7:10). To be sure God has gifted some people to be teachers of God’s Word. This is a special gift of God’s grace (Rom. 12:6-7; Eph. 4:7-13). Paul reminded Timothy that he had been given this gift of teaching and encouraged him to use it. Such would not only be of extreme value to himself but also to many others, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you” (1 Tim. 4:16). Although there is this special gift of teaching, nevertheless all believers are to share the Word of God and the gospel message. For Christ so commanded this in his great commission (Matt. 28:19-20).

As we noted in Paul’s admonition to the Colossian Christians, both in our lives and in our corporate worship our second “T” reinforces the first: noted in Paul’s admonition to the Colossian Christians:

Let the word of Christ dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace in your hearts to God. And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him (Col. 3:16-17).

Application

We have seen that the biblical psalms are especially replete with examples of thanksgiving—so much so that several have been classified as thanksgiving psalms. Some psalms stress the psalmist’s resolve to praise and thank God and to encourage others to do likewise:

It is fitting to thank the LORD,
and to sing praises to your name, O sovereign One!
It is fitting to proclaim your loyal love in the morning,
and your faithfulness during the night (Ps. 92:1-2).

The giving of praise and thanks to the Lord is also found in many other places in the Bible. We have noted particularly examples from the lives of David in the Old Testament and Paul in the New Testament. David’s determination to be thankful to the Lord and to share this with others is well summarized in Psalm 9:1-2:

I will thank the LORD with all my heart!
I will tell all about your amazing deeds!
I will be happy and rejoice in you!
I will sing praises to you, O sovereign One!

Paul was thankful not only for his salvation but for the high privilege of ministering for the Lord; as well, he expressed his thanks to others for their support in this ministry (e.g., Phil. 1:3-5).

We have noted especially in accordance with our study of Psalm 66 the importance of the term “name” in connection with God’s demonstrated character and reputation. In that regard we called attention to Isaiah’s prophecy concerning the coming Messiah in Isaiah 9:6. There he foresaw that this one would be a wonderful counselor—one who will always make wise decisions with regard to the kingdom of God on earth. He will also be a mighty God—one who is virtually heroic in carrying out his designs (cf. Ps. 89:13-14 [MT, 89:14-15]). He will also be known as the “Everlasting Father”—one who will continuously carry out his care and concern for others (cf. 2 Sam. 7:16). Because of all of this he will be seen to be the “Prince of Peace”—one who will both bring peace in accordance with his sovereign and just rule, and bring in prosperity, safety, health, and perfect conditions. At last the world will know genuine peace because it is at rest and in full commitment to the Lord, which is to experience God’s best for all mankind.²²

Jesus reminded his followers that he was indeed that promised peace maker, “Peace I leave with you; my peace I give to you; I do not give it to you as the world does. Do not let your hearts be distressed or lacking in courage” (John 14:27; cf. 16:33). As believers we await Christ’s second coming and the resultant world of peace under our sovereign Lord (Isa. 11:1-9; Rev. 21:1-22:7). May we trust in his wisdom even now by being in personal dedication and communion with the Lord. May we be those who not only study the Word of God in order to master it, but more importantly be those who have allowed the Scriptures to master us. May we commit ourselves to rely on God’s strength and guidance and therefore experience peace—what God truly desires us to enjoy. And as we do, may we be in such vital fellowship with God in our lives and worship experience that we give him thanks in everything: “Always rejoice, constantly pray, in everything give thanks. For this is God’s will for you in Christ Jesus.

May we also have the urgent desire to be constantly taught by God and to learn to see matters from his point of view (cf. Prov. 2:1-9). Indeed, if human fathers can give sound and good instruction (cf. Prov. 4:1-5), how much more our Heavenly Father! May we have a strong desire to encourage and teach others concerning the truths of the gospel (John 20:21; Acts 1:8), and while helping, encouraging, and teaching one another, may we be faithful followers of the Lord. Rather than seeking personal glory, may we always do everything “in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17).²³ May we be joyful Christians who reflect the psalmist’s admonition:

Come! Let us sing for joy to the LORD!
Let’s shout out praises to our protector who delivers us!
Let us enter his presence with thanksgiving!
Let us shout out to him in celebration (Ps. 95:1-2; cf. Pss. 57:7-11; 100:1-2; 147:7).

The hymn writer expresses it so well:

Thanks to God for my Redeemer,
Thanks for all Thou dost provide!
Thanks for times now but a memory,
Thanks for Jesus by my side!
Thanks for pleasant, balmy springtime,
Thanks for dark and dreary fall!
Thanks for tears by now forgotten,
Thanks for peace within my soul.²⁴

¹ Unless otherwise stipulated all citations in this study are taken from the NET.

² Allen P. Ross “šēm, name,” in New International Dictionary of Old Testament Theology & Exegesis,” Willem A. VanGemeren, ed., 5vols. (Grand Rapids: Zondervan, 1997), 4:148.

³ For Christian believers the name of Jesus Christ is especially significant for successful Christian living (cf. John 14:12-18).

⁴ David’s words are nicely encapsulated in the words of Ron Hamilton’s hymn, “ How Majestic is Thy Name”:

“O Lord, our Lord, how majestic is Thy name.
Mountains, valleys, all creation tells Thy fame.
Heavens declare it, all the wondrous works proclaim,
O Lord, our Lord, how majestic is Thy name.” 

⁵ See further, Richard D. Patterson, “The Song of Redemption,” Westminster Theological Journal, 57 (1995): 453-61; “Victory at Sea: Moses the Historian as Narrator and Poet,” Bibliotheca Sacra, 161 (2004): 42-54; and Richard D. Patterson and Michael E. Travers, “Contours of the Exodus Motif in Jesus’ Earthly Ministry,” Westminster Theological Journal, 66 (2004): 25-47.

⁶ H. C. Leupold, Exposition of the Psalms (Grand Rapids: Baker, 1969), 481.

⁷ Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, eds., Philip W. Comfort and Tremper Longman III (Carol Stream, Il.: Tyndale House, 2009), 222.

⁸ Derek Kidner, Psalms 1-72,  Tyndale Old Testament Commentaries, ed. D. J. Wiseman ( Downers Grove: Intervarsity, 1973), 235.

⁹  Kidner, Psalms 1-72, 235.

¹⁰ For the further application of Psalm 145 for believers, see Richard D. Patterson, “Psalm 145: A Psalm in ‘G’ Major, Biblical Studies Press, 2009.

¹¹ See especially the NET text note on Psalm 7:17 for another instance of the use of the term “name” with regard to the Lord.

¹² I Howard Marshall, The Gospel of Luke, The New International Greek New Testament Commentary (Grand Rapids: Eerdmans, 1978), 124. 

¹³ For possible understandings of the meaning of Hosea 13:14, see my remarks in Hosea ,an Exegetical Commentary  (Biblical Studies Press, 2009), 130-31, 134.

¹⁴ Charles Hodge, An Exposition of the Second Epistle to the Corinthians (Grand Rapids: Eerdmans, [n.d.]), 44-45.

¹⁵ Audrey Mieir, “To Be used of God.”

¹⁶ Peter T. O’Brien, The Epistle to the Philippians, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1991), 56.

¹⁷ James D. G. Dunn, The Epistles to the Colossians and to Philemon, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1996), 235.

¹⁸ For other “faithful sayings” see 1 Tim. 1:15;  3:1;  4:9; Tit. 3:8.

¹⁹ F. F.  Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1984), 86-87.

²⁰ David L. Turner, The Gospel of Matthew, in Cornerstone Biblical Commentary, ed. Philip W. Comfort (Carol Stream, Illinois: Tyndale House, 2005), 121. See also D. A. Carson, “ Matthew, in Matthew-Mark, The Expositor’s Bible Commentary, eds., Tremper Longman III and David E. Garland 13 vols. (Grand Rapids: Zondervan, rev. ed., 2010) 9:232. 

²¹ Andreas J. Kӧstenberger, John (Grand rapids: Baker, 2004), 233.

²² The Lord’s “omni” attributes of omniscience, omnipotence, and omnipresence can also be seen in connection with these four names.

²³ Robert C. Lintner makes the wise observation that, “thanksgiving was never meant to be shut-up in a single day”;  cited by Lloyd Cory, Quotable Quotations (Wheaton: Scripture Press, 1989), 395. In this regard the remarks of Thomas Durley Landels, “At Eighty-Three,” are rather appropriate:

Thank God for life, with all its endless store of great experiences, . . .
and so looking back at eighty-three
my final word to you, my friends shall be:
thank God for life; and when the gift’s withdrawn,
thank God for twilight bell and coming dawn.

²⁴ August Ludwig Storm, “Thanks to God for My Redeemer,” trans. Carl E. Backstrom in Hymns for the Family of God (Nashville: Paragon Associates, 1976), 386.

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

* 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 Structure, Textual 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:

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?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

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 (א^c) 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?

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