Jas 1:1. The greeting is in one of the ordinary forms with which public or private letters open (cf. Act 15:23). Like his brother Judas ( Jud 1:1), James calls himself servant of. Jesus Christ: he would no longer claim a brother's relation, except what all shared ( Mar 3:35). On our theory we might easily conjecture that James wrote simply servant of God, the additional words being a very early adaptation to overtly Christian use. The Twelve Tribes settled in foreign lands retain their ideal completeness ( Act 26:7; Mat 19:28; Rev 7:4 ff; Rev 21:12), though but few (cf. Luk 2:36) could trace their descent to the Lost Ten. God was able of the stones to raise up children to Israel.
The paragraph, like its successors, has no special link with its context: it is the writer's habit to throw out a series of aphoristic comments on topics, with as much connexion as there is between the essays of Bacon or successive cantos of Tennyson's In Memoriam. It is the manner of Wisdom literature (cf. especially Ecclus.). The paradox with which the epistle opens is an expansion of the Beatitudes ( Luk 6:20-23). The tense of the verb, when you have fallen, gives the key. James has not forgotten the Lord's Prayer; but when a devout man has been brought into trial, he recognises it as God's will, and therefore to be received with joy. He who has inflicted the trial will deliver from the evil which alone makes it distressing. A man untried is rejected, was a saying attributed to Christ. The word rejected is the negative of the adjective here wrongly translated proof: read (as in 1Pe 1:7) the approved (genuine) partwhat is sterling in your belief. Faith, as elsewhere in Jas., means religious belief or creed. Truth which has been inwardly digested, and not swallowed whole, can produce spiritual robustness. Endurance is a great note of Jas. (cf. Jas 5:11). Let it work thoroughly, and you will be thorough and complete, with nothing wanting. By a characteristic feature of style, the word wanting suggests the next thought. Wisdom, practical knowledge that informs conduct, is to be had for the asking from the only Wise. God gives to all ( Mat 5:45) bountifully Gr. nearly as in Rom 12:8 without reproaches for their failure to attain. Cf. especially 1Ki 3:9-12. Note the echo of Mat 7:7. The condition of Jas 1:6 is also from Christ's teaching ( Mar 11:23, etc.). He who hesitates is lost when he prays. For the simile, cf. Isa 57:20; Eph 4:14. The two-selfed man a trimmer or wobbler, or even one living a double life, a Dr. Jekyll alternating with Mr. Hyde cannot expect to win the answer that only Faith's virile grasp can seize. The man has no firm footing, whatever path he treads.
The paradox of a bragging that comes of humility and faith is common to James and Paul: it starts from Jer 9:23 t The brotherhood which levels all differences into a glorious liberty, fraternity, and equality is the community of God's faithful people. The rich man, as such, has only the common lot to expect: he needs to be lifted down, as the beggar is lifted up, to the place of eternal safety. James vividly expands the famous simile of Isa 40:6 from the conditions of Palestine: the easterly sirocco at sunrise ( Mar 4:6) blasted vegetation (cf. Psa 103:16). The goings are trade journeys (cf. Jas 4:13) he is cut off while still on the move.
The Beatitude on Endurance (cf. Jas 5:11 and note). Trial is still neutral: it is affliction which tests and develops loyalty. But since human nature has a bias towards evil, a trial exerted upon man's evil desire ( Jas 1:14) becomes a temptation. As in Rom 5:4, endurance produces approvedness, which brings the reward. The word crown (as papyri show), can mean a royal diadem as well as a wreath of victory: the latter is better here. Peter's unfading crown of glory is the same idea, and both (as in Rev 2:10) go back probably to an unrecorded saying of Jesus (cf. 2Ti 4:8, also Deu 30:20). The denial that God tempts is based on the self-evidenced fact that there is nothing in Him to supply the seed of evil. This comes from our desire when still unbent by submission to God's will. In itself desire is neutral; Jesus Himself had it ( Luk 22:15). The allegory of Sin as mother of Death is magnificently worked out by Milton, P.L. ii. In contrast to this error, James declares that Every gift that is good, every bounty that is flawless - droppeth from heaven upon the place beneath'so we may render to suggest the effect of a metrical quotation probably recognisable in the original. For the Father of the (heavenly) lights, cf. Job 38:7. Unlike the moving sun, the earth and moon with light and shadow succeeding, He knows no mutability, nor overshadowing of change. We are His offspring by the act of His will through Truth's own fiat: not literally the first-fruits of His creation, Man becomes such in dignity by the fact that God is his Father, and not only his Creator.
Be sure of it (cf. mg.), he goes on, and turns to ask what conduct right views of God should produce. Humility and self-control, firstly, then purity, gentleness, and teachableness, with unsparing honesty that turns every creed into a code of action. Quick to hear not only God's warning, but both sides of a human quarrel, slow to speak angry words, the peril of which James expounds in ch. 3, such conduct will be free from that human wrath which can never help forward God's ideal of Right. Filthiness or baseness the word was often used of counterfeit coin (but cf. also Rev 22:11) is coupled with a rank growth of malice, lit. overflow: there is an allusion to the Lord's reminder that speech is the overflow of the heart. The implanted word (cf. Mat 13:21) can save the whole self: it is the phrase which in ordinary parlance means to save lives. The teaching on Hearers and Doers comes from the lips of Jesus ( Mat 7:24 ff.): cf. also Rom 2:13. The natural face, the features of birth, contrasted implicitly with the unchanging and eternal Ideal, may be studied (the word of Luk 12:24 it does not imply a mere glance) in the more or less polished metal mirror ( 1Co 13:12), but memory refuses to preserve the picture after the man goes away. To print the image of the Ideal on our souls we must look right down into it ( Luk 24:12; Joh 20:5; Joh 20:11; 1Pe 1:12) and stay by it, so as to transform the momentary hearing into permanent working. The Law that is Liberty ( Jas 2:12) is called perfect or mature because it works by the complete coincidence of man's will with God'sOur wills are ours, to make them Thine. Rom 8:2 might be an intended comment. The passionate love of the pious Jew for the Law (cf. Psa 19:7; Psa 119:97) colours this estimate of its ideal. A final foil is provided by the self-deceived worshipper, punctilious in external religion, but cruel, foul, or frivolous of tongue (cf. Jas 3:2; Jas 3:9; Mat 12:36). Such worship is futile, for it never reaches the Throne. For God is Father, and He only receives the worship of love towards His needy children, and of purity from the world's selfishness (see 1 Jn 4:20). Visit is a strong word (cf. Luk 16:8, etc.). The depreciation of external religion as an end is very striking from the Ups of one so noted for his love of it as a means of grace.