Most of would say we can obey the Bible partially. “All of nothing” seems like the wrong category. After all, we are tempted daily and sometimes succumb, so we would say we try to obey God, but find only partial success. For example, we try to control our tongues, but we all fail at times; our success is partial (James 3:2-8). Both theology and our experience tell us our progress in holiness is slow and incomplete (Rom. 7:14-25). Yet James 2 says there is a sense in which obedience is all or nothing.

For James, obedience is the proof that a profession of faith is genuine. Genuine believers, we recall, pass three tests of true religion. They (1) keep a tight rein on their tongues, (2) look after orphans and widows in their distress, and (3) keep themselves from the pollutions of the world. That is, true Christians control their speech. They care for the poor and the needy out of pure mercy, without expecting anything in return. They remain in the world, where they eat, dress, and travel like other members of their society. Yet they shun the sinful customs and the godless values of their day. They “test everything” and “hold fast what is good” (1 Thess 5:21).

True religion is visible in daily life, both in big, public events, and in small acts of faithfulness or unfaithfulness. For example, James asks us to examine the way we treat church visitors. If we favor the rich, giving them the last good seat or the warmest greeting, and if we coolly let the poor man sit on the floor, we fail the tests of true religion. The small disposition we call favoritism mistreats the poor, misuses the tongue, and succumbs to worldliness. Favoritism is also foolish because it contradicts the character of God. James says, the rich are often hostile to the faith. They pursue wealth and exploit the poor. But God gives His kingdom to the poor.

As we have seen, favoritism is foolish and worldly, though it seems such a small sin and doesn’t seem to hurt anyone much. Favoritism is the antithesis of love for the needy and for neighbors (2:8-9). Anyone who loves his neighbor does well and fulfills “the royal law.” But favoritism violates the King’s law, “Love your neighbor as yourself” (v.8). Anyone who shows favoritism sins and is “convicted by the law” (v. 9).

“Love your neighbor” is the royal law in two senses. It is the law of the kingdom, and it is the law of the King Jesus. Love your neighbor is essential to Old Testament law. God told Moses, “Love your neighbor as yourself” (Lev. 19:18). The law of Moses often looks to the needs of the poor as it forbids unfair treatment of anyone (Lev. 19:15). But Jesus takes love to its apex. He says, “Love you neighbor,” and He shows us how to love our neighbor. “Love your neighbor” is both what the King says and the way the King lives. By His incarnation, Jesus became our neighbor. By His sacrifice on the cross and by His resurrection, He demonstrated the extent of His compassion for us.

The point James makes in verses 10-11 is, if we break one law, we do indeed violate the whole law. That is, if someone violates just one law, he is accountable for the whole, because God gives the whole. If the very God of the universe says, “Do not murder,” then deliberately murderous thoughts, words, or deeds violate not only His will; they violate His person – His tole as Lord of Lords – as well. In this sense, obedience is all or nothing. Further, any mistreatment of a neighbor breaks all laws for neighbor, since all laws aim at their good.

Using, as examples, murder and adultery – the central moral commands – James 2:11 exposes the danger in the mindset that is content with partial obedience. This is the problem: If people pick and choose what they obey, then they are still very much their own god. All commands are united by this principle: God gave them. If we say, “I will follow the law about murder, but will not follow the law about adultery,” then we are saying we will obey laws that we judge to be sound. If we obey the laws that seem right to us, then we obey only when a law passes our judgment or suits our purpose. This approach forgets that God gave every law. It enthrones the self. Thus, if we disobey any law, we disobey God. We are not simply disobeying His law; we are rejecting Himas Lord and Lawgiver.

If we pick and choose among the commands, we never really obey God Himself. If we follow only the laws we like, if we obey only laws that we find agreeable, we make ourselves the final arbiter of truth. In effect, we consult with God and possibly gain valuable pointers from Him. But we are still masters of our lives. In this way, obedience is all or nothing. We submit to God totally or not at all.

People do pick and choose among God’s commands. Some would never kill but cheerfully commit fornication and adultery. The murder mentioned in verse 11 might refer to persecution of Christians. But whether physical murder is in view or not, James observes other forms of murder. Favoritism is a kind of murder of the poor. It despises the poor, and that is a form of hate and murder (Matt. 5:21-26). James also mentions judgment of others and condemnation as a kind of verbal murder, sometimes called character assassination.

James heightens the issue by reminding his readers that they will “be judged by the law that give freedom.” Further, “judgment without mercy will be shown to anyone who has not been merciful.” We should “speak and act” accordingly (James 2:12-13). The phrase “speak and act” reminds us of the call to be doers of the Word. Judgment is certain and will occur on that basis. Judgment is near in the sense that it will surely happen.

The Law will be our judge. Why? Above all, because God gave the Law. To break the law is to contradict God’s will. Moreover, when we break the Law, we fail to act like His children. We neither walk in His ways nor imitate Him. This is tragic, because the Law gives freedom. Many regard the Law as a restriction, since it forbids their doing whatever they please. But there is a freedom that enslaves. We may be free to divorce a spouse. But divorce very often binds people to loneliness and poverty. We may be free to experiment sexually, but such freedom enslaves us to a life of lust and shallow, broken relationships. Beyond these temporal troubles, sin leads to judgment.

Though James has not been thinking of mercy, it seems that he simply cannot end by declaring judgment “without mercy” (2:13). He doesn’t explain, at this moment, how mercy triumphs over judgment. But he is speaking to believers. We know that mercy triumphs by a simple yet profound process. First, we recognize our sins and repent, grieving over them and intending, by God’s grace, to abandon them. Second, we turn to Jesus as He is offered in the gospel, knowing that “he was delivered over to death for our sins and was raised to life for our justification” (Rom. 4:25). Believers fail, yet by their faith in the Redeemer, God’s mercy to His children triumphs over the judgment we deserve. In Christ, mercy triumphs.

When a true believer strives to obey and fails, the final word is still grace. For that reason, a sinning, failing Christian never despairs, never descends into self-recrimination. Through Christ, we are united to the triune God. The One who demands mercy shows mercy. For disciples, God’s mercy is always the last word. Of course, Scripture teaches us to ask for mercy. It commands us to pray for forgiveness every day, since, unless we are comatose, we sin every day. But it can be difficult to repent. God’s mercy does not depend on our ability to request it properly.

James 2 stings the complacent believer with several sharp warnings about sin. First, even a “small,” common, all-but-invisible sin such as favoritism has large consequences; by it we fail the tests of true religion. Second, we have no right to pick and choose among God’s commands. If we reject a command because it is unpalatable, we have rejected the Lord who gave that law. These are serious matters. Still, God’s grace is greater than our sin. The gospel goes to sinners, to the unworthy, to the poor in spirit. The Lord is pleased when we obey, yet for all who repent and believe, He loves and forgives even when we fail Him.

James 2:8-13 Study Questions:

How does verses 8-9 continue James’s teaching on favoritism and partiality – and the dangers of both? What do these verses add to the discussion, and how does James ground his teaching in the law of God?

Why is verse 10 surprising and unexpected? In what ways is this statement contrary to what most people think, concerning religious devotion, in your culture today? What does this verse teach us about the character of God?

How does verse 11 further explain and demonstrate the point that James is making in verse 10? What potential danger is he exposing in a potential attitude and approach to the law of God? In what ways might verses 10-11 drive us to our knees and confront us with our desperate need for Jesus?

What does James assert about “judgment” in verse 12? On what basis will we all be judged, according to James, and why is this important? Why must every Christian understand this truth?

While James speaks frankly about judgment, he doesn’t speak of judgment unaccompanied by mercy. What is encouraging about his mention of “mercy” in verse 13? What does he say about the “mercy” of God? Why is this a deeply encouraging conclusion to this passage, and how does it relate to the work of Jesus Christ?

Paul knew religious talk can be cheap. He said, “Keeping God’s commands is what counts” (1 Cor. 7:19), and “What counts is a new creation” (Gal. 6:15). James agrees. What impresses him is devotion to God that manifests itself in concrete acts of love and righteousness. He mentions three tokens of true spirituality in James 1:26-27, one in negative terms, two in positive. True religion is “to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

This threefold test of true religion fits James perfectly. It suits his emphasis on doing God’s will. It can also appeal to his activist readers. It is grimly stirring to read, “Anyone, then, who knows the good he ought to do and doesn’t do it, sins” (4:17). There is something in many of us that longs to say, “Just tell me what to do and I’ll do it.” This is one reason why some people love James: his commands are so clear, so graphic, so actionable.

James knows that religious claims may be vain – empty professions that fail to meet the standards of true faith. But “religion” can be a positive term for James too, if religious claims prove genuine (1:26-27). If we join the negative and the positive statements of James 1:26-27, we see that James sets out three tests of true religion. True religion (1) controls the tongue, (2) looks after widows and orphans in distress, and (3) remains unpolluted by the world.

To this day, religious people may profess orthodox doctrines and faithfully attend their churches. But the proof of their religion lies in behavior, James says. He unfolds the meaning of these marks of true religion – controlling the tongue, caring for the needy, and shunning the world’s pollution – throughout chapters 2-4.

First, true religion bridles the tongue. Angry talk, gossip, and deception are leading failures of speech, but James develops quite a litany of verbal sins. The tongue, James says, boasts and curses and speaks conflicts that prove that it is set on fire by hell itself. Yet heirs of true religion will rein in these sins.

Second, true religion visits orphans and widows in their distress. Orphans and widows represent the poor, defenseless members of society. They suffer poverty and exploitation. Care for orphans and widows is essential to true religion for several reasons. Above all, kindness to them is pure kindness. It is mercy for the sake of mercy, because those who help widows and orphans cannot expect to receive anything tangible in return. Widows and orphans are likely to be poor for a long time. Furthermore, kindness to the needy is God-like. We sustain aliens, widows, and orphans because He sustains aliens, widows, and orphans (Ps. 146:9).

Third, true religion is unstained by the world. James advocates separation in the world, not from the world. From one perspective, the world is simply God’s creation. But the world is also a system of thought, a system of values. Those values so often contradict God’s values (James 4:4). James expects his people to remain pure while staying in this world. We do not stay pure by abandoning society. We do not gain purity by giving away our radio, television and smart devises, though we should avoid entertainments that promote and glorify sin. Physically, we dwell in the world, but morally, we keep our distance. We test things and hold fast to what is good (1 Thess. 5:21).

James 1:26-27 both concludes James 1 and introduces James 2. These two verses offer a final word on genuine faith. Earlier paragraphs said genuine faith perseveres through trials and receives the Word, as a means of persevering. Now James specifies the behavior that genuine faith will manifest. These marks of real faith become themes that James explores throughout his letter. Good deeds to the poor and needy dominate 2:14-26, control of the tongue is the theme of 3:1-12, and staying unstained by the world governs 3:13-5:6.

Yet instead of launching into these topics at once, James begins with the apparently trivial problem of favoritism. James states: those who believe in Christ should show no partiality. James suggests that faith and favoritism are incompatible. To translate literally, “Do not hold faith in the glorious Lord Jesus Christ with favoritism” (James 2:1). Believers should not prefer one person over another because of their appearance – their face, their clothes, or any other aspect of their outward appearance. Humans play favorites. We judge by appearances, but God does not. Scripture says, “Man looks on the outward appearance, but the Lord looks on the heart” (1 Sam. 16:7). In James 2:2-4, James sketches a vivid scene to illustrate his point.

Someone may reply: “Yes, favoritism is wrong, but why begin a discussion of true religion with such a trivial issue? Recall, first, that true religion helps the poor. Favoritism insults and dishonors them though God loved them and chose them for himself (James 2:5-6). The poor are forever told to sit on the floor and stand in a corner. But if there is one community in this world where all should get equal treatment, it is the church.

Second, true religion is unstained by the world, but favoritism is utterly worldly. It continues the world’s inclination to prefer the rich over the poor. Favoritism rejects God’s decision to grant equal honor to the poor and the rich. Favoritism forgets God’s will and seeks the favor of the rich by giving them special attention. And favoritism is foolish, since the rich often use their power to exploit the poor, taking them to court and slandering God’s name (2:6-7).

Third, true religion controls the tongue. But favoritism uses the tongue to hurt the poor. It may be unintentional, but verbal snubs can wound. So, then favoritism fails every test of true religion: it abuses the tongue, is stained by the world, and insults the poor. Favoritism is common, but James calls it false judgment (2:4). It contradicts God’s values. It also contradicts the gospel, for God chose the poor to be rich in faith and to inherit the kingdom (1:9).

Morally speaking, favoritism is a social sin. Theologically, favoritism implicitly denies that God has chosen the poor. In the ancient world, the poor were despised or ignored. They were exploited through slavery and controlled through handouts. We still have ways of despising the poor today, although some things have changed. For one thing, we differentiate between the poor. Our society is a meritocracy, so people of each generation earn their place afresh.

In short, we should honor poor students who bristle with potential, and we should honor unskilled laborers who will probably stay poor. In the gospel, God honors every son and daughter who believes in Him. The church is a family, not a club, and favoritism has no place in a family. When we love and receive all kinds of people, it shows that God’s ways are becoming our ways, for God loves the poor. We emulate God’s character and obey His will when we refuse to play favorites.

James 1:26-2:7 Study Questions:

According to James’s words in 1:26-27, there are at least three tests of true religion. What are they? Are you surprised by any of these tests that James chooses to identify here? If so, why?

Why might James count care for widows and orphans as a key test of true religion? In what ways would those who fit that description have been vulnerable – especially in James’s historical context?

In your own words, what does James mean by his call to remain “unstained from the world”? From what you know of other parts of Scripture, what do biblical writers mean by “the world”?

Why might showing favoritism, or “partiality,” in the context of the local church be a strongly negative indication of one’s true faith in God (2:1)? How does favoritism, especially on the basis of wealth or influence, do damage to the message of the gospel of Jesus Christ?

How is James’s illustration of a rich man and poor man wearing very different clothing (2:2-4) particularly effective in making his point?

How does James, in 2:5, explain why favoritism on the basis of wealth and appearance violate the heart of true religion? What does he remind his audience of about God and about God’s way of working His salvation in the world? What does he remind them of about the ways that the rich and powerful in our world often act?

James is eager to persuade his brothers to hear the Word of God so they can face their trials. He has a passion for wisdom and knowledge, and believes the Word is the first source of both. Notice how pervasive the wisdom-knowledge theme is in James 1 (vv. 5, 16, 18-19, 21, 22). Since the Word is so effective, we must receive it and let it do its work in us.

At first glance, the verses in James 1:19b-20 read like simple wisdom proverbs. Believers need wisdom and knowledge, and we learn more by listening than by speaking. Big talkers are rarely good listeners, and angry talkers may not hear a thing. Therefore, we should be deliberate, not rash, in speech. It takes strength to hold the tongue, to wait and deliberate until thoughts grow ripe. This kind of care, with proper emotional self-control, leads to edifying speech.

Anger makes it difficult to get along with other people. It also makes it difficult to go along with God, for anger makes us slow to listen and receive His Word. Therefore, James says, “Get rid of all moral filth and the evil that is so prevalent and humbly accept the Word planted in you, which can save you” (v. 21). James commands us to put away spiritual evil in all its forms. How can we do this?

Ultimately, James says, the Word of God must do this work. Through the Word, God gives birth to His children (v. 18). It discloses our true condition. It describes our need of God’s mercy and directs us to that mercy. It says no one can simply “put off all…wickedness.” The Word of God, implanted in the heart, can change a heart. The implanted Word takes root deep within us and transforms us. It brings conviction of sin and assurance of mercy. It instills faith and creates new life, so that good fruit inevitably follows. Yet, James says, this will not be easy. Wickedness is “rampant” (v. 21); it abounds and grows prolifically.

The Word of God empowers daily growth as we travel the road of salvation. James 1:18-21 says that the Word does three things. First, it gives us birth, so we become God’s firstfruits, uniquely dedicated to Him (v. 18). Second, it promotes righteousness (v. 20). Third, it saves our souls, from the day of salvation through all eternity.

Since the Word has power to save the soul, James says: “Do not merely listen to the Word, and so deceive yourselves. Do what it says. Anyone who listens to the Word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like” (vv. 22-24). If we truly hear the Word, we will obey it and bear fruit. But careless listening that never leads to action, is self-deception.

Doers of the Word are active. We may translate James 1:22, “Become a doer,” for James expects his people to turn their professions of faith into action. Theology must lead to practice; faith must lead to deeds (2:24). Those who are wise must show it by their lives (3:13). Anyone who knows the good he ought to do and does not do it, sins (4:17). If we fail to connect creed and conduct, James says, we deceive ourselves. We deceive ourselves if we say we hear the Word, but do not follow it. We also defraud ourselves if we fail to heed the Word, for we miss the opportunity to gain maturity by not laying hold of the Word.

In verses 23-24, James makes a simple but effective illustration. Anyone who hears the Word without doing it is like a man who peers into a mirror and sees his face, but immediately forgets what he looks like. The metaphor suggests two things. First, Scripture is like a mirror to our souls. Just as we gaze in a physical mirror to inspect and perhaps improve our physical appearance, so we should gaze into the spiritual mirror to inspect and improve our spiritual appearance.

Second, like a mirror, Scripture discloses our sin, our need for repentance, and the promise of grace. It reveals our need for amendment. Therefore, we should remember what we see long enough to mend what is amiss. We can beautify our souls by dispatching our sins and vices. But it is folly to see our flaws, then forget them at once.

In reviewing verses 23-25, we see this contrast: One man observes his face in a mirror, goes away, and forgets what he looks like. Another observes the perfect law, perseveres, remembers, and acts upon it. The first man deceives himself. The second man is blessed. Believers must not be content to read the Bible and rush away. When we read Scripture, we gaze into it and abide by it. It deserves our attention because (1) it is perfect and (2) it gives liberty.

The law is perfect because it reflects God’s perfect character. God’s law is perfect because it is perfectly suited to life in this world. The law includes the laws of Moses, the commands of the prophets, and the examples of godly conduct from Old Testament history. When we follow the law, we flourish. When God gave the law, He said, “I have brought you out of bondage,” not, “I hereby bring you into bondage.”

James also describes the law as “the law of liberty.” That is, the law is a source of liberty. Yes, the law limits our freedom in a way. The law against false witness forbids that we say whatever we please, whenever we please. But truth-telling also gives freedom. When we know someone’s word is true, it frees us from oaths, contracts, and other human conventions designed to constrain people to do what they say.

So, James blesses those who gaze into the law, remember it, and do it. Real blessing lies in doing God’s will, not simply knowing it (v. 25). As Jesus said, “Blessed rather are those who hear the word of God and obey it” (Luke 11:28). That doing is concrete and it proves we have true religion, as the next passage (James 1:26-27) says.

James questions his readers: Has the Word been implanted in you? Has it saved your soul? Do you persevere with the Word and with the Lord who spoke it? He also commands: If the Word is implanted in you, let it show. Yet James knows obedience is no simple matter. His call to visible obedience may be unflinching, but he knows obedience may be beyond our reach. We need to ask for wisdom (1:5) and for the strength of the implanted Word (1:18, 21). The next passage has a twist concerning our ability to obey. But for now, let us hear his call to receive the Word, to heed it, and to live in the freedom it provides.

James 1:19-25 Study Questions:

In James 1:19-20, what important truths are being taught about human anger, as well as angry speech? In what practical ways can this teaching be helpful to everyone? How is it particularly important for the follower of Jesus?

In verse 21, the command to “put away” sin precedes the command to “receive” the Word. Why might the order of those commands be surprising to us? Does the order seem to be reversed?

What does James mean that implanted Word is “able to save your souls” (v. 21)? What does this mean theologically? How should this reality shape our approach to ministry and life in the church, and affect our relationships?

Why does James speak of deception in verse 22? In what ways is self-deception present and active in a Christian faith that does not involve active obedience?

What do we learn about the Word of God through James’s extended metaphor in 1:23-24? What do we learn about our own sinful tendencies and temptations with regard to God’s Word? In what ways might Scripture illuminate certain aspects of our lives and hearts that we may want to forget?

How does verse 25 offer a conclusion to this section of James’s letter? What themes are repeated? Why might the idea of blessing have been introduced in this verse, and why is that significant?

James 1 begins by telling us to rejoice in trials, since we advance to maturity through them (vv. 2-4). The next paragraph says we need faith and wisdom to advance (vv. 5-12). James tells us how to understand the phenomena of testing and failure (vv. 12-18). He says, “Don’t be deceived” (v. 16), for it is easy to be deceived. He says, “Know this” (v. 19), because we must know some things to understand testing correctly.

When James says, “Blessed is the man who perseveres under trial,” it reminds us of other Scriptures. Psalm 1 blesses the man who loves God’s law, who bears fruit and prospers, while the wicked perish. Matthew 5 blesses Jesus’ disciples in their poverty of spirit and their hunger for righteousness. The kingdom is theirs and they will be filled. The Greek word for “blessed” means “happy” in ordinary speech. But the psalmist and Jesus and James have no ordinary happiness in mind. They think not of the fleeting pleasures of a satisfying meal or a good laugh. They have in mind the joy that comes from God. It lasts through persecution and trial, because God is in the trial.

James 1:2-4 describes the present benefits of trials. If we withstand our tests, they strengthen our character; they promote endurance and maturity. James 1:12 names the final result of trials: we receive the “crown of life.” In Scripture, crowns are splendid, golden things. They signify glory and honor. They express God’s pleasure, God’s reward, and the beauty God bestows. Scripture links them to the virtues God desires and to the blessings that attend His salvation.

Occasionally, we may hear a believer say he hopes to receive a certain crown in heaven. But this is misguided, for we are not competing for a small pile of crowns that God will distribute to super-Christians on the last day. No, Jesus wore a crown of thorns so that all who believe would receive the crown of life. God crowns every believer who remains faithful to the end. Jesus bestows crowns for His children. Paul says it this way: “Now there is in store for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day – and not only for me, but also to all who have longed for his appearing” (2 Tim. 4:8).

Sadly, trials do not always produce maturity. When facing trials, some doubt God’s goodness and turn away from Him. Instead of growing deeper in faith and love, so that they long for the crown of life, they blame God for their troubles. James corrects this error in 1:13-15.

James knows that a test can be taken two ways. We can view it as a trial and turn to God for aid, so we persevere. Or we can read it as a tragedy, or as a senseless accident, or as a failure – on God’s part – to love and protect us. Worse yet, some who meet trials blame and attack God for them, accusing Him of malice. They say He tests them too severely, pushing them toward sin so they will fall. When they face tests, they do not endure, but give up. Believing failure is inevitable, they do fail, and then seek someone to blame. “God is tempting me,” they say (v. 13). “He is leading me to ruin.

James says that this is preposterous. He writes: “When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone” (v. 13). God never singles anyone out for impossible tests, tests they are bound to fail. God does not entice men and women to sin. To do so would be evil. Neither is God tempted to do evil, nor does He entice others to evil, for that would be evil, too.

God does test His people, of course. By His design, tests provide the opportunity to endure in faith, to grow strong, and to receive a crown. Yet God knows and controls all things. He knows that some will face tests and fail. So, the same event is a test from one perspective, for one person, and a temptation from another perspective, for another person. Does God lead people into temptation and sin? No, says James. If a test becomes a temptation, it is sinful human nature that makes it so. God does not “tempt anyone; but each one is tempted…by his own evil desire” (vv. 13-14). Jesus teaches us to pray that we would not be led into temptation. That is, He tells us to petition the Father to spare us from tests we would be doomed to fail. If we do fail, it is because our desires lure and entice us (v. 14).

James says God intends trials to promote endurance, so that we who love Him receive the crown of life (1:2-4, 12). To endure in trials, we need wisdom and faith (1:5-6). If we fail to endure, we should not blame God. If we succumb to temptation, it is because we let our desires drag us into sin. We have no more right to blame God for our sin than the Israelites had a right to blame God for their wilderness grumblings. God had shown every sign for His covenant love. If they doubted Him, the failure was theirs, not His. And so, it is for us.

The grumbling Israelites were quitters – or worse. They failed to persevere with God, but they did persevere in their rebellion. Their failure discloses evil desires, which, if full-grown, lead to death. James explains this in verse 15. He personifies evil, saying temptations and desires come together to “conceive.” Their offspring is named “sin.” Sin grows up and becomes a parent too. The name of its child is “death.” When we indulge our sinful desires, sin becomes a pattern and, eventually, a life-dominating force. Unchecked, sin brings death, as the Exodus generation sadly learned.

So, there are two potential paths in any test. Testing met with endurance makes us mature and complete; it leads to life. Or testing met with selfish desire leads to sin and death. “Death” is more than the death of the body, tragic as that is. Rather, just as faith and endurance lead to eternal life, so selfish desire and sin lead to eternal death.

This is the worst possible result of testing, an idea we might prefer to avoid. Therefore, James commands, “Do not be deceived, my beloved brothers” (v. 16). James warns his readers against blaming temptation and sin on God. He hopes his readers see the truth. Sin begins in our hearts, which are all too willing to follow evil desires. How foolish it is to succumb to temptation, then blame the results on God.

Because of our sin, tests can lead to spiritual death, but God designed them to bring us good. Tests stand among God’s gifts, not His curses. But if our sinfulness leads us to fail life’s tests, how can we escape our failures? The final two verses offer an answer (vv. 17-18).

James says, “Every good and perfect gift is from above” (v. 17). James emphasizes the source of the gifts, not the number of gifts. They come down “from the Father of lights,” that is, God the Creator. God gives good gifts, not impossible tests. We must view tests as gifts, not traps.

Yet we do succumb to temptations, and they do trap us. We fail to endure, fail to persevere in love for our God. So, do our failures thwart God’s plans? Do our sinful desires lead to hopeless ruin? No, there is hope, in two forms. First, if a genuine believer fails a test, he still loves God, even if imperfectly. God knows our weakness, knows that we are as changeable as He is changeless. Second, if a believer is liable to judgment, James later says, “Mercy triumphs over judgment” (v. 2:13).

If an unbeliever fails the test, God can use that failure to lead him to Christ. The prophets call this the gift of a new heart (Jer. 31:31-34). Jesus calls it being born from above (John 3:1-8). Paul calls it a new creation (2 Cor. 5:17), and regeneration and renewal by the Holy Spirit (Titus 3:5). James calls it birth through the word (v. 18). That is, God took counsel with Himself and resolved that He would not leave sinners in their plight. He decided to grant them spiritual life by “the word of truth.” This rebirth keeps sin from giving birth to death. It makes God’s children the firstfruits of His creation.

God will accomplish this spiritual birth by the “word of truth (v. 18). Clearly, God wills our salvation and achieves it through the gospel. Through preaching of Christ and His gospel, God draws people to Himself. This is the kindness and excellence of God. As the gospel wins the hearts of sinners, they freely choose the new life that He already willed for them. Because our life rests on God’s unchanging goodness, not our own changeable choices, it is secure. That is God’s gift; it proves His good intent in our trials.

James says God’s people are His firstfruits (v. 18). We are the first and the best of His “produce.” He will prove faithful. He will care for us year by year, even as He cared for Israel in the wilderness. This is what the tests should teach us. If we fail, our failure teaches us to turn to God for mercy, as He offers it in the gospel. Then as we persevere with Him in love, come what may, we will receive the crown of life that He has promised.

James 1:12-18 Study Questions:

What sinful and common response to trials and testing is James confronting in verse 13? How does he confront this sinful response? What does his response remind his readers of about the character of God?

What important truths about temptation does James teach in verses 14-15? How does he explain the progression of temptation and sin? What is the final end of unrestrained sinful temptation and desire?

What sinful attitudes lead people to succumb to temptation – and ultimately death? What seem to be keys to faithful endurance in the midst of trials?

Why might verse 17 point James’s readers back to the goodness of God as the giver of all gifts? What spiritual gifts has the Father granted to His children?

To what foundational truths does James call attention in verse 18? What does he mean by “the word of truth,” and what word might we use interchangeably with that phrase (see Eph 1:13 and Col. 1:5-6)? How does the word “firstfruits” in verse 18 describe the people of God? How is this verse an encouraging conclusion to this section of James’s letter, following some stern warnings?

If someone tells the truth in the wrong way, at the wrong time, it can bring dismay rather than help. Imagine, for example, that a man has for a year planned a week-long wilderness hike in the mountains, only to break a small bone in his foot just before departure. His doctor reports no permanent damage, but he must cancel the trip and stay off the foot for two weeks. Word of the injury spreads through his church, and soon a man arrives at this doorstep, wielding a Bible. “Cheer up,” the visitor says. “I found a passage in James, some Scripture that addresses your very situation.” He then reads James 1:2-4.

“So,” the meddler continues, “be glad this happened, for God intends to strengthen your character through it.” At this point, the would-be hiker might be seized by an urge to snatch the Bible from his counselor’s hands and use it as a blunt object to knock some sense into him while quoting Job’s speech about “miserable comforters” (Job 16:1-5). Of course, God can use all of life’s sorrows – and all its joys – to bring believers to maturity. But it is misleading to use James 1 as the word in grief counseling.

When James says believers should rejoice in trials because they test our faith and develop maturity, he addresses more than the hour of crisis or sorrow. James wants the church to live out its faith in the crucible of life, in all its tests. This includes tests born of hardship, such as accidents, sickness, poverty, and anxiety, but it also includes trials that spring from prosperity such as wealth, knowledge, skill, and high position. Both hardship and prosperity test our faith. Either one can prove a profession of faith to be genuine or specious. Hardship brings obvious trials, but success sifts us too.

When immersed in intense trials, people commonly ask the wrong questions: Why is this happening to me? Whose fault is this? Is it the result of my sin and folly? A result of satanic opposition? Instead, we should ask how we can grow to maturity through our trial. The greatest trial can at least teach us to seek God afresh. Severe suffering can break us down, and terminal illness hardly strengthens us for this life, but they still prepare believers for eternity. We rejoice in trials because our faith becomes mature through them.

So, James promises believers that trials will produce maturity (v. 4). But he adds conditions to his promise. First, we need wisdom to discern the meaning of the trial. Second, we must believe that God intends our good, that He allows trials because we need them (vv. 5-6). James says the goal of trials is “that you may be mature and complete, not lacking anything. If any of you lacks wisdom, he should ask God” (vv. 4-5). The goal, says James, is that we “lack nothing” spiritually. God intends trials to produce endurance and maturity. But trials do not always lead to spiritual growth. Suffering can create fear, despair, a determination to “look out for number one,” or anger toward God. Abundance (which is also a trail) can lead to selfish indulgence. Therefore, James now says, we need to ask God for wisdom, so we can gain from trials (v. 5).

After James exhorts the church to view trials as a blessing and to seek wisdom to make them so, he briefly addresses the trials of riches and poverty (vv. 9-11). When James says, “The brother in humble circumstances ought to take pride in his position. But the one who is rich should take pride in his low position” (v. 9), he presents a riddle. James calls the poor man a brother, but the second man is simply “one who is rich.” The “low position” of the rich believer is the same low position every Christian shares. We all bow to request mercy and forgiveness of our sin. The rich believer knows the ground is level at foot of the cross.

If this is right, then riches and poverty are indeed both trials. The poor man is little noted in this age, but he knows God. He is an heir of the kingdom; he possesses eternal life. The rich believer, however, knows he must take no pride in his social position, his worldly status. He may “fade away,” that is, die, in the midst of the business that makes him prominent. He knows he is no greater than any other man. He is a sinner, saved by grace alone. He boasts in God, not in his wealth (Jer 9:23-24).

James’s opening statement was a surprise: “Consider it pure joy, my brothers, whenever you face trials” (v. 2). But now James returns to the theme of trials: “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him” (v. 12). This confirms that James’s first theme is the trials of life. We face short-term temptations and long-term tests. Some, such as illness, are obvious. Others, such as prosperity, are not. Yet God uses trials to reveal our spiritual flaws and to test our love for Him. So then, in time of trial, let us seek not simply to escape, but to find godly maturity.

We may look to Christ in two ways as we pursue this goal. First, Jesus faced trial after trial in this life. Satan tried Him directly in the wilderness temptations (Matt. 4:1-11). Jesus had “no place to lay his head,” so He faced the trial of poverty. Later, He faced hatred, verbal abuse, and physical abuse of every kind. Above all, He endured the trial of crucifixion before God the Father raised Him to life and to glory. Thus, He became the prime example of “the man who perseveres under trial” and receives “the crown of life” (James 1:12). Second, if we fail to persevere in trials and do not deserve to receive the crown of life, the gospel remains. Indeed, when we fail to persevere and we honestly take our failure to the Lord Jesus, confessing our sin, He will “give us birth through the word of truth” – that is, the gospel (1:18).

The Jewish Christians who read James needed to hear this teaching, and so do we. Many are strong in knowledge of faith, but weak in the life of faith. James brings a corrective. The trials of this life test our faith, pushing us to act, not just to think. If we withstand the tests of life, we see that our faith in Christ is genuine. Then, when God has confirmed our faith, He will grant us the crown of life eternal. Then we who love Him and grow in maturity toward Him will dwell with Him forever.

James 1:2-12 Study Questions:

Look through verses 1-12 and identify the main imperatives in these opening verses. What do these commands tell you about James’s goals for his audience as they endure “trials of various kinds”?

What are the intended results of trials and testing, according to James (vv. 3-4)? Why does James say that his readers “know” this? Why might James not have been overly specific in his identification of these “trails,” and what does this tell us about the kinds of trials he has in mind?

What conditions are attached to the God-intended results of trials (vv. 5-8)? What is necessary for us, as believers, to grow and persevere through trouble? How does James in these verses call for believers to seek wisdom, and what warnings does he offer?

How can verses 9-11 help us understand both poverty and wealth from a more biblical perspective? What do James’s commands tell us about the dangers, and the spiritual opportunities, of both situations?

If we understand verse 12 as the conclusion of this first section of James’s letter, how does this verse confirm the main theme of these opening verses? What does this verse suggest about the reward that is ahead for believers in Christ? Who receives this reward, and what is it, exactly? How should the hope of reward motivate Christians?

James is a beloved book, since it is so practical, so full of vivid exhortations to live a godly life. In a few pages, it offers concrete counsel on an array of issues that confront Christians daily: trials, poverty, materialism, pride, favoritism, justice, planning, prayer, illness, and more.

The epistle of James, like the Sermon on the Mount, is sublime and penetrating – perhaps too penetrating. James stirs us to action, but as it reveals our sins, we see that we cannot do what it commands. We cannot achieve holiness or maturity by striving. Unfortunately, James declares that obedience is the hallmark of genuine faith: “Do not merely listen to the word, and so deceive yourselves. Do what it says” (1:22).

Since the author demands an obedience that we cannot render, we struggle to resolve the tension between the stringency of his demands and our failure to attain them. If this were Paul, he would turn to the work of Christ the Savior. But James never mentions the cross, the atonement, the death, or the resurrection of Jesus. He never mentions justification by faith or redemption. Indeed, the absence of these themes prompts some to wonder where redemption is found in James. James does use Jesus’ name twice (1:1; 2:1), but in both cases there is only a passing reference to Him, rather than an exposition of His person or work. Similarly, while the term faith appears fourteen times in James, eleven occur in 2:14-26, a discussion that stresses that faith without deeds is dead (2:17, 26). Nonetheless, James does have a gospel, and it is revealed in the broad sweep of the book.

The author of James calls himself “James, a servant of God and of the Lord Jesus Christ” (1:1). This James is the half-brother of Jesus, the natural son of Mary and Joseph. When the author calls himself “James,” without further identification, it implies that his audience already knows him so well that he can simply be “James” to them. James the brother of Jesus helped lead the Jerusalem church, making an important speech at the Council of Jerusalem. That council resolved that Gentiles, like Jews, are saved by “the grace of the Lord Jesus” (Acts 15:11). James gave the concluding speech.

James had joined his brothers in mocking Jesus during his ministry. The first time John mentions Jesus’s siblings, they say, “You ought to leave here and go to Judea, so that your disciples may see the miracles you do…Show yourself to the world.” Thus, “even his own brothers did not believe in him” (John 7:3-5). But Jesus graciously appeared to James after His resurrection (1 Cor. 15:7), and he became a pillar of the Jerusalem church.

In time, James became known as “James the Just,” due to his personal righteousness and his passion to promote righteousness in others. We see the same zeal in James’ epistle. He calls the law “the perfect law that gives freedom” (1:25) and “the royal law” (2:8). James subordinated his passion for the law to his greater passion for the gospel. James had a zeal for legal righteousness, but greater zeal for God’s grace.

James’s intended audience and the context of his epistle are indicated by its address to “the twelve tribes in the Dispersion.” The expression “the twelve tribes” traditionally signifies Israel, and “the dispersion” refers to Jews scattered throughout the world. But James wrote especially for Jewish Christians. He was, after all, a church leader. Moreover, Paul and Peter established that the church is the true heir of God’s promises to the tribes of Israel. Also, the word dispersion can serve as a metaphor to indicate that believers are never fully at home in this world. Peter addresses his first letter to “elect exiles of the Dispersion” (1 Peter 1:1), but it is clear that these exiles are mostly Gentiles. So, James envisioned a wide audience.

James assumed that his audience was familiar with life in Israel. For example, he mentions early and late rains; two rainy seasons are a distinct trait of eastern Mediterranean weather. James also refers to a synagogue (2:2) and assumes his audience takes pride in its monotheism (2:19). All this implies that he is writing to people who live in the land of Israel and call Jesus “Lord” (2:1). In short, while James surely writes for the whole church, he primarily addresses Jewish Christians. As the scribes and Pharisees demonstrate in the Gospels, there are people who know a great deal and take pride in that. But James stresses the need for knowledge that is personal and moral, not just intellectual (2:19). James prods theologically informed people to live their faith, rather than resting in doctrinal rectitude.

The dominant structure of James runs from 1:26 to 4:10. There James names three tests of true religion, shows that no one can meet them, and then calls for gospel repentance. He prepares for this in 1:1-25 by showing that life constantly tests or tries everyone, whether in the form of sudden trials or ongoing challenges, such as the need to handle poverty and riches faithfully. From 4:11 to 5:20, James shows how true faith manifests itself: in humble planning, constant prayer, and care for our brothers. How blessed we students of James will be if we follow where he leads and humble ourselves before the Lord when we falter.

Getting Started Questions:

Consider a time when you were challenged or confronted (for example, by a friend, family member, spiritual leader, mentor) because your actions were not lining up with your words and/or beliefs. How did that person seek to convince you of your error? How did you feel when confronted? How did you respond?

While each of us faces different levels of trial and trouble throughout our lives, we all deal with hardship, struggles, and various forms of pain (physical, emotional, and relational). What are some of the ways in which you have sought God, in the midst of trials, over the years? What false views or perspectives on God have you had to battle as you have faced various degrees of suffering?