Interpretive Study of James 1-3

Beware of Living by Doctrinal Error

Click on the following links to jump to a chapter within this study: 1, 2, 3, 4, 5; God.

James Chapter 1

links to sentences in this chapter:

C1-S1 (Verse 1), C1-S2 (Verse 2-3), C1-S3 (Verse 4), C1-S4 (Verse 5), C1-S5 (Verse 6), C1-S6 (Verse 6), C1-S7 (Verse 7), C1-S8 (Verse 8), C1-S9 (Verse 9-10), C1-S10 (Verse 11), C1-S11 (Verse 12), C1-S12 (Verse 13-14), C1-S13 (Verse 15), C1-S14 (Verse 16), C1-S15 (Verse 17), C1-S16 (Verse 18), C1-S17 (Verse 19-20), C1-S18 (Verse 21), C1-S19 (Verse 22), C1-S20 (Verse 23-24), C1-S21 (Verse 25), C1-S22 (Verse 26), C1-S23 (Verse 27)'.

Please use This link to see the chapter summary.

Chapter Summary from Treasury of Scripture Knowledge.

1-4	We are to rejoice under the cross;
5-12	to ask patience of God;
13-18	and in our trials not to impute our weakness, or sins, to him,
19-25	but rather to hearken to the word, to meditate on it, and to do thereafter.
26-27	Otherwise men may seem, but never be, truly religious.

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C1-S1 (Verse 1) Opening salutation.

James,
a servant of God and of the Lord Jesus Christ,
to the twelve tribes which are scattered abroad,
greeting..

Here we see James identify himself as the author of this epistle. We also see that he wrote the saved Jews (to the twelve tribes which are scattered abroad). Therefore, some of the things which he writes are going to have an assumption of the reader having what was considered to be a basic education for Jews. Thus, James does not give as much explanation to support his remarks as we find in other epistles.

We also see that James calls himself a servant of God and of the Lord Jesus Christ. He does not call himself 'the brother of Jesus', even though he had the same mother (Mary) as Jesus and the author of the book of Jude. I understand that there were several James in the New Testament church and I am not going to go through all of the references to James that are in the New Testament in order to support my claim made here. Therefore, the reader is free to reject my claim but must provide Biblical support to make an opposing claim.

He calls himself a servant because that is what he sees as his primary function in life. his attitude is one that we can all follow. Our primary purpose in this life is to serve God, not ourselves or anyone else.

With that said, I will also state, without providing Biblical support, that this James was the chief administrator of the Jerusalem Church, but not one of the preachers, prophets not apostles. He is the James who presided over the 'Jerusalem Council' of Acts 15. We also see him named in Acts 12:17 and Acts 21:18 because of his position as head administrator of the Jerusalem Church.

Now we can return to the phrase a servant of God and of the Lord Jesus Christ. He puts God before the Lord Jesus Christ because even saved Jews would do the same. Not only is he a saved Jew but he is avoiding even a slight offence to his audience. We should do the same when we can do so without going against what the Bible says.

Please see the note for Mark 1:19 about James. The functional definition for this word is: 'There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference. The reference provided has comments from a commentator which can be helpful in identifying the particular James referenced'.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'A person, male or female, that attends another for the purpose of performing menial offices for him, or who is employed by another for such offices or for other labor, and is subject to his command'. Our current sentence is the only place in James where We find this word.

Please see the note for Matthew 24:29 about the word tribe. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

Please see the note for Romans C16S22 about the word abroad. That note has links to every place in the New Testament where We find this word. The functional definition is: ' at large; widely; not confined to narrow limits; outside of local limits'.

Please see the note for Luke 20:45-47 about the word greet. The functional definition for this word is: 'to inquire of anyone respecting welfare'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'James. Mt 10:3; 13:55; Mr 3:18; Lu 6:15; Ac 1:13; 12:17; 15:13; 21:18; Ga 1:19; 2:9,12; Jude 1:1 a servant. Joh 12:26; Ro 1:1; Php 1:1; Tit 1:1; 2Pe 1:1 exp: Col 4:12. To. Ex 24:4; 28:21; 39:14; 1Ki 18:31; Ezr 6:17; Mt 19:28; Ac 26:7; Re 7:4 scattered. Le 26:33; De 4:27; 28:64; 30:3; 32:26; Es 3:8; Eze 12:15; Joh 7:35; Ac 2:5; 8:1; 15:21; 1Pe 1:1 greeting. Ac 15:23; 23:26; 2Ti 4:21 General references. exp: Le 26:33'.

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C1-S2 (Verse 2-3) How to react to temptation.

First Step: Have joy when God tests you.

My brethren,
count it all joy when ye fall into divers temptations;.

Second Step: Why.

Knowing this,
that the trying of your faith worketh patience..

This sentence starts the remarks by James for this chapter. This sentence, and the remarks of the chapter, go directly to the point. There is no lead-up, just immediately jumping into the topic that he is here to write about. This style is one of the reasons that people call this book 'The book of wisdom in the New Testament' and equate it to Proverbs.

This is one of the places where we find the difference between joy and happy. Joy only comes from God while happy comes from our current happenings (circumstances). Joy is based upon our spiritual state while happy is based upon our physical state. That is why we can have joy while in terrible circumstances but can never be happy in the same circumstances.

Within our sentence we see two Steps with the first Step telling us how to properly react to a test from God. Ask most students how they feel about an unannounced test from the toughest teacher they have ever known or heard of. The range of responses, and the percentage of responses within each category, will reflect how saved people really feel about falling into divers temptations when they know that God will punish or reward them based upon how they respond to this test from God.

Our Second Step tells us why God does this and the next sentence, which starts with the word But, is also part of that explanation. Some things are only learned by experience. Our next sentence says that the end result, which God wants us to have, is: that ye may be perfect and entire, wanting nothing. That is explained more in the next note but the point is that it takes time and experience for the trying of your faith (to) work. What it is working on is our patience to increase our patience. Our having a well-developed patience is what is going to make us perfect and entire, wanting nothing. So while the note for the next sentence explains the end result, this sentence concentrates on the process.

The dictionaries are only partially helpful in defining the word try. in this sentence, it is used for 'multiple different tests done different ways with all checking the result of one item'. A test can be only one time. When we Prove, we test every possible way and all possible circumstances so that we are positive of the result regardless of circumstances. This trying is an amount of testing that is in-between these two extremes. God is going to test our faith over and over again but not to prove the result but to build up our patience just like working our muscles with exercise builds them up.

That said, the functional definition, of the word faith is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Thus, our sentence is telling us that God will put us into circumstances over and over again whereby we will have to act upon our belief in God because we will not be able to handle the circumstances by yourself. Further, God is going to do this in order to build up our patience. Thus, we not only must react in faith but we must keep the proper attitude and our perspective on God in order to pass the test. The proper perspective of God working is that God keeps His promises but does so His way and in His time. Therefore, we need to stay in the circumstances with the view that God is building up our patience and that this is good for us just like the 'burn' that heavy exercise brings to muscles is good for building up the muscles.

Just a few more things to note before we move on. Our sentence uses the word ye, which makes this personal. This is different from a temptation coming to the entire church or nation or our family.

Next, please notice the word fall. No one falls on purpose. This does not include our receiving the consequence of our knowingly engaging in sin and walking into the consequences.

Lastly, these are divers temptations. When we keep getting the same temptations over and over again, it is not from God trying to build up our patience but is the result of the way that we are living.

Please see the note for Romans C16S1 about the word sister. Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for RomansC12S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'. We find forms of the word brethren occurring in James, in: 1:2; 1:9; 1:16; 1:19; 2:1; 2:5; 2:14; 2:15; 3:1; 3:10; 3:12; 4:11; 5:7; 5:9; 5:10; 5:12 and 5:19.

Please see the note for 1Corinthians C4S1 about the word account. That note has links to every place in the Bible where We find this word. Within our sentence, the word counted was used in the form of account. The functional definition is: 'An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility'.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the notes for Romans C14S5 and 1Timothy 3:7 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for Hebrews C1-S1 about the word divers. The functional definition is: 'Old spelling of "diverse;" unequal. Pr 20:10'.

Please see the note for 1Corinthians C10S6 about the word tempt. Please also see the note for Luke 4:12 about the phrase 'do not tempt GodPlease also see the note for Luke 4:12 about the phrase 'do not tempt GodPlease see the note for Galatians C4-S11 about the word temptation. The functional definition is: 'Trial; a being put to the test'. We find forms of this word, in James, in: 1:2; 1:12 and 1:13-14.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of this word, in James, in: 1:3; 2:20; 3:1; 3:13; 4:4; 4:17 and 5:20. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: ' '.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. As explained many times on this site, faith is an action word which Hebrews 11:1 defines as: Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11 then goes on to list actions done by the elders but notice that what is in your head and heart (a belief) does not have substance, which can be sensed by others, until a person acts on their belief (faith) and produces works. Further, what is in your head and heart (a belief) can not be separated from you in order to be evidence in court. No, true faith produces works and it is the works which 'belong to' (are the results of) faith which are remembered by God and His workers.

Please see the notes for Romans 4 and James 2:21-LJC about the word Abraham's faith. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase just shall live by his faith. Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for Romans C3S25 about the phrase Law and faith. Please see the note for Romans C9S28 about the phrase live / walk by faith. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. We find forms of the word faith in James, in: 1:3; 1:6; 2:1; 2:5; 2:14; 2:14; 2:17; 2:18; 2:20; 2:22; 2:26 and 5:15.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Forms of the word work are found in James, in: 1:3; 1:4; 1:20; 1:25; 2:14; 2:17; 2:18; 2:20; 2:21; 2:22; 2:24; 2:25; 2:26; 3:13 and 3:16. The basic Biblical definition of work is: 'to move, or to labor'.

Please see the notes for Romans C5S2; Colossians C1S3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. We find forms of this word, in James, in: 1:3; 1:4; 5:7; 5:10 and 5:11. Please also see the note for Romans C12S8 about the word patient.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'count. Jas 1:12; Mt 5:10-12; Lu 6:22-23; Ac 5:41; Ro 8:17-18,35-37; 2Co 12:9,10; Php 1:29; 2:17; Col 1:24; Heb 10:34; 1Pe 4:13-16 divers. Heb 11:36-38; 1Pe 1:6-8; 2Pe 2:9; Re 2:10'.

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C1-S3 (Verse 4) Why we are to react that way.

But let patience have her perfect work,
that ye may be perfect and entire,
wanting nothing..

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. There we were told 'How to react to temptation'. Further, as explained in the note above, the emphasis was on the physical perspective while ignoring the physical perspective. In that sentence we were told the trying of your faith worketh patience. The note explained that this phrase lets us know that we were going to have several tests of our faith and that those tests would no only be ongoing but would be divers. Further, we were told that these ongoing test were to work (our) patience, just like exercise works our muscles in order to increase their mass and strength. Thus, we see that God is doing this for the purpose of increasing the amount and strength of our patience.

With this background in mind, we can not look at our sentence which is talking about the same subject and explaining why God is doing this. Our sentence tells us the reason is: that ye may be perfect and entire, wanting nothing. In addition, our sentence tells us let patience have her perfect work. In the Bible, the word perfect is defined as: 'Mature; Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'. In addition, the word let is defined as: 'a command which has the power of creation behind it'. Thus, we have a command, which we can not ignore, that tells us to let patience continue to work in our life until it has completed the purpose that God had when He gave use these trials to build up and strengthen our patience. The end result that God is looking for is that each and every one of us (ye) have an ongoing state of being (be) that is perfect and entire.

Of course, God defines what is perfect and entire for each of us. Since we are all different beings, the details of being perfect and entire will be different for each of us even while every one of us will show the character of God's Son: the Lord Jesus Christ.

Like in Proverbs, this sentence and the prior can be considered separate from the context and still provide correct doctrine. Within the context, we see that the saved becoming perfect and entire is part of how people will separate true professions from people whose religion is vain (1:26). Thus, while these sentences can be considered separately, they add to our understanding of the entire chapter.

Please see the note for 1:3 about the word patience. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'. Please also see the note for 1John C4S13 about perfect love. We find forms of this word, in James, in: 1:4; 1:17; 1:25; 2:22 and 3:2.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2Corinthians 8:14 about the word want. The functional definition is: 'Lack; be deficient. De 28:48'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Jas 5:7-11; Job 17:9; Ps 37:7; 40:1; Hab 2:3; Mt 10:22; Lu 8:15; 21:19; Ga 6:9 exp: Heb 6:1. perfect and. Jas 3:2; Pr 4:8; Mt 5:48; Joh 17:23; 1Co 2:6; Php 3:12-15; Col 4:12; 2Ti 3:17; Heb 13:21; 1Pe 5:10; 1Jo 4:17-18 wanting. Jas 1:5; Mt 19:20; Mr 10:21; Lu 18:22; 2Pe 1:9'.

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C1-S4 (Verse 5) How to get God's wisdom.

First Step: Ask God for our need.

If any of you lack wisdom,
let him ask of God,
that giveth to all men liberally,
and upbraideth not;.

Second Step: God supplies.

and it shall be given him..

1:5 through 1:8 for the next sub-group of sentences within our chapter. As seen with the second and third sentence, this group can be considered separately and produce correct doctrine. They also fit within the doctrine of our chapter which tells us how to separate true professions from people whose religion is vain (1:26).

The first three chapters of 1Corinthians tell us how the wisdom of God and the wisdom of man/This world are opposites. Thus, for someone to obey this sentence they must first determine that they will follow the wisdom of God even though it goes against the wisdom of man/This world. Otherwise, there is no reason to ask God for His wisdom.

God gave us a free will and will not take it away even to keep us out of the lake of fire (Romans 1:3-LJC). The devil accuses God of being like the devil and taking away our free will. (all sin is addictive.) True Biblical faith requires us to find a promise in the word of God, like our sentence provides, and then do the thing that the word of God tells us to do in order to receive the promise. Our act of faith does not force God to keep His promise but provides proof that the devil is a liar and that, of our own free will, we asked God to work in our life. Thus, even when God gives us 'overwhelming grace', God still does not take away our free will.

Thus, we see two Steps within our sentence. First we must ask and then God keeps His promise to give us His wisdom.

Please also notice that our sentence tells us that God gives us His wisdom liberally and upbraideth not. God wants to do this so He will not give us a hard time for asking. In addition, our sentence says that God gives His wisdom to all men. That means He gives it even to the lost. In Luke 16:8 we read the children of this world are in their generation wiser than the children of light. That's because the children of this world ask God for His wisdom while the children of light do not ask for it or ignore it when they hear it.

Please see the note for 2Corinthians 8:13-15 about the word lack. The functional definition is: 'To want; to be destitute of; not to have or possess'.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness' We find forms of this word, in James, in: 1:5; 3:13; 3:13; 3:15 and 3:17.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'. Please also see the note for 2Corinthians 9:7 about the word giver. We find forms of this word, in James, in: 1:5; 2:16 and 4:6.

Please see the note for 2Corinthians 9:12-14 about the word liberal. The functional definition is: 'Of a free heart; free to give or bestow; not close or contracted; munificent; bountiful; generous; giving largely'.

Please see the note for Mark 16:14 about the word upbraid. The functional definition for this word is: 'To charge with something wrong or disgraceful; to reproach; to cast in the teeth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. Ex 31:3,6; 36:1-4; 1Ki 3:7-9,11-12; Job 28:12-28; Pr 3:5-7; 9:4-6; Jer 1:6-7; 2Co 2:16 let. Jas 1:17; 3:17; 5:16; 1Ch 22:12; 2Ch 1:10; Pr 2:3-6; Isa 55:6-7; Jer 29:12,13; Da 2:18-22; Mt 7:7-11; Lu 11:9-13; Joh 4:10; 14:13; 15:7; 16:23-24; 1Jo 3:22; 5:14-15 and upbraideth. Mt 11:20; Mr 16:14; Lu 15:20-22 General references. exp: Job 28:12,20; Pr 8:9; 18:15; 28:5'.

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C1-S5 (Verse 6) Qualifier for receiving God's wisdom.

But let him ask in faith,
nothing wavering..

Our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. The prior sentence told us how to get God's wisdom. This sentence tells us what will interfere with our receiving that promise.

We actually have two qualifiers here: ask in faith and nothing wavering. The qualifiers of ask in faith obviously means that we must do the Biblical meaning of faith. Since this is an action word they must keep on praying and searching the Bible until the Holy Spirit shows them the wisdom that they need, which is in the word of God. Without this action, they may have a belief in their head and in their heart but they do not have true Biblical faith.

The phrase nothing wavering is explained in our next sentence which starts with For he that wavereth. Further, 1:8 tells us why he wavereth when it describes a double minded man. Such a person has the mind of the flesh guiding them sometimes and also has the mind of Christ (1Corinthians C2S5) guiding them sometimes. If God blessed that people would not know which mind received the blessings and some people would believe the lies of devils which would claim that God blessed the person following the mind of the flesh. Please see all of the notes related to this sub-section in order to understand all of the details.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for 1:3 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'.

We find forms of the word waver only in this sentence, the next sentence and in Hebrews 10:23. Webster's 1828 dictionary defines this word as: 'Fluctuating; being in doubt; undetermined'.

Please see the note for Jude 1:12-13 about the word wave. Webster's 1828 defines this word as: 'n. G. 1. A moving swell or volume of water; usually, a swell raised and driven by wind. A pebble thrown into still water produces waves, which form concentric circles, receding from the point where the pebble fell. But waves are generally raised and driven by wind, and the word comprehends any moving swell on the surface of water, from the smallest ripple to the billows of a tempest. The wave behind impels the wave before. 2. Unevenness; inequality of surface. 3. the line or streak of luster on cloth watered and calendered.'.

Please see the note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level'. Please also see the note for John 21:1 about the phrase sea of Tiberias. Please also see the note for Hebrews 11:29 about the phrase Red Sea.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Mt 21:22; Mr 11:22-24; 1Ti 2:8; Heb 11:6'.

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C1-S6 (Verse 6) For he that wavereth is like a wave of the sea driven with the wind and ossed.

Our sentence starts with the word For and explains why the prior sentence told us that we must ask God for His wisdom...nothing wavering. Our next sentence also starts with the word For and adds a second reason to the prior sentence while also providing a reason why what this sentence says is true. Here we see the sea used as a pictorial illustration of someone who is 'up and down in their faith'. One minute they're willing to believe that God will do anything and the next they doubt that God even listens to them. As explained in the prior note, they keep switching between the mind of the flesh and the mind of Christ (1Corinthians C2S5). As our next sentence says, an unstable person will not get anything from the Lord because their testimony does not match what our Lord demands.

We find forms of the word waver only in this sentence, the prior sentence and in Hebrews 10:23. Webster's 1828 dictionary defines this word as: 'Fluctuating; being in doubt; undetermined'.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'.

Please see the note for Mark 1:12 about the word drive. The functional definition for this word is: 'To impel or urge forward by force; to force; to move by physical force'.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air'. That note has a lot of references and explanation of symbolic usage.

We find forms of the word toss in: Job 7:4 Psalms 109:23 Proverbs 21:6 Isaiah 22:18 Isaiah 54:11 Jeremiah 5:22; Matthew 14:24; Acts 27:18; Ephesians 4:14; James 1:6. Webster's 1828 defines this word as: 'Thrown upward suddenly or with a jerk; made to rise and fall suddenly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ge 49:4; Eph 4:14; Heb 10:23; 13:9; 2Pe 2:17; Jude 1:12-13'.

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C1-S7 (Verse 7) For let not that man think that he shall receive anything of the Lord.

The note for this verse in the Lord Jesus Christ Study explains how the Lord has been consistent in this matter all throughout the Bible. It also explains how our current sub-group and the prior sub-group are both explaining how we can get things from the Lord and how the Lord refuses to bless inconsistent people.

As mentioned in the beginning of this Study, all references to God, within this epistle, are to His role as Lord, with the two exceptions when the Lord Jesus Christ is used. Within this epistle, Lord can be argued to be God the Father or God the Son, in most cases, and it really wouldn't matter because both are in complete agreement on the issues presented here. Thus, this epistle works for the Jews, who wanted to deal with God the Father, and with the Christians of today who prefer to deal with God the Son.

In our sentence, the that man is referring to the person identified in the prior sentence (he that wavereth). In addition, we are told to clear up the thinking of such a person. Their wavering is due to confused thinking and once we get that confusion cleared up, they can start living a consistent testimony. After that, the Lord can bless them. The precept that is behind the sentences of this sub-group is stated in the next sentence. A precept, such as found in the next sentence, is: 'a truth that does not change regardless of circumstances'.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition is: 'Thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation'.

Please see the notes for Romans C14S1; 1Corinthians C15S1; Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. We find forms of this word, in James, in: 1:7; 1:12; 1:21; 2:25; 3:1; 4:3 and 5:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 4:3; Pr 15:8; 21:27; Isa 1:15; 58:3-4'.

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C1-S8 (Verse 8) A double minded man is unstable in all his ways.

This sentence provides the precept that is behind the sentences of this sub-group. A precept is 'a truth that does not change regardless of circumstances'. Several preachers have stated that only a saved person can truly be double minded. However, we see that is wrong when we consider the 'mad man of the Gadarenes' (Mark 5; Luke 8). Mark 5:6-7 tells us But when he saw Jesus afar off, he ran and worshipped him, And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.. The man himself ran and worshipped him (Jesus) while the devils within that man said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. The truth is that a lot of what is called 'mental disorders' often is the influence of devils on the thinking of people who claim to believe in 'daemons', which are not Biblical, while they live a life which denies the existence of devils and their influence. Of course, no one can get rid of a problem while they deny the existence of the problem and of the source of the problem.

The point here is that our sentence says A double minded man and this wording is consistent when the Bible is identifying anyone, regardless of whether they are saved or lost. By claiming that A double minded man can only be a saved person, preachers are helping to hide the influence of devils on the thinking of the lost. We need to truly understand what the Bible really says so that we can properly identify problems that the lost have and truly help them overcome those problems by bring them to a personal relationship with the Lord Jesus Christ, Who will then protect their mind.

One of the reasons that preachers claim that a double minded man is a saved man with the mind of the flesh and the mind of Christ (1Corinthians C2S5) is because we also find the phrase double minded in 4:8. There the context does make it clear that James is talking to saved people who are sometimes following the desires of their flesh and sometimes following the mind of Christ. However, in this chapter and as already explained, the phrase double minded can be applied to lost or to saved.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: ' Intention; purpose; design'. Thus, we see that we are not to be pursuing two different purposes in life. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded.

We find forms of the words stable / unstable in: Genesis 49:4; 1Chronicles 16:30; Ezekiel 25:5; James 1:8; 2Peter 2:14; 2Peter 3:16. Webster's 1828 defines this word as: 'a. L. the primary sense is set, fixed. See Stab. 1. Fixed; firmly established; not to be easily moved, shaken or overthrown; as a stable government. 2. Steady in purpose; constant; firm in resolution; not easily diverted from a purpose; not fickle or wavering; as a stable man; a stable character. 3. Fixed; steady; firm; not easily surrendered or abandoned; as a man of stable principles. 4. Durable; not subject to be overthrown or changed. in this region of chance and vanity, where nothing is stable--
STABLE, n. L., a stand, a fixed place, like stall. See the latter. these words do not primarily imply a covering for horses or cattle. A house or shed for beasts to lodge and feed in. In large towns, a stable is usually a building for horses only, or horses and cows, and often connected with a coach house. In the country towns in the northern states of America, a stable is usually an apartment in a barn in which hay and grain are deposited.
STABLE, v.t. to put or keep in a stable. Our farmers generally stable not only horses, but oxen and cows in winter, and sometimes young cattle.
STABLE, v.i. to dwell or lodge in a stable; to dwell in an inclosed place; to kennel.'. Please also see the notes for Romans 16:25; 1Thessalonians 3:13; 2Thessalonians 2:17; 2Thessalonians 3:3 and James 5:8-LJC about the word stablish.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. Please remember that Isaiah 55:8 says, For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.. Also remember that Proverbs 14:12 and Proverbs 16:25 says, There is a way which seemeth right unto a man, but the end thereof are the ways of death. thus, we see that the mind of the flesh will lead us into a way which seemeth right unto a man, but the end thereof are the ways of death while the mind of Christ (1Corinthians C2S5) will lead us in God's way. We find forms of the word way, in James, in: 1:8; 1:11; 1:24; 2:25 and 5:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 4:8; 1Ki 18:21; 2Ki 17:33,41; Isa 29:13; Ho 7:8-11; 10:2; Mt 6:22,24; 2Pe 2:14; 3:16 exp: Le 27:10'.

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C1-S9 (Verse 9-10) How to react to fameans fortune.

Equivalent Section: the low is raised by God.

Let the brother of low degree rejoice in that he is exalted:.

Equivalent Section: the rich is brought low by God.

But the rich,
in that he is made low:.

Equivalent Section: Both are reminded that this life is fleeting.

because as the flower of the grass he shall pass away..

This sentence are joined together by the next sentence starting with the word For. The next sentence is giving us the reason why what is said here is true. Together they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

Psalms 89:16 says, In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. that verse, and similar promises in the Bible, are the basis of the promise in the First Equivalent Section. But, please notice the requirement that they be exalted only occurs in thy (God's ) righteousness. When the brother of low degree stays in God's righteousness then he will be exalted but only after he passes the test and has a witness of living in God's righteousness. This is contrasted with the prior sub-group of sentences which described the double minded man, whom we were told shall receive anything of the Lord. Once more we see that contextual requirements are required in order to properly interpret the sentences of this epistle.

Moving onto the Second Equivalent Section, we see that it starts with the word but, which tells us that it is continuing the same subject while going in the polar opposite direction because the but follows a colon. Thus, we see the brother of low degree is the opposite of the rich. Being exalted is the opposite of he is made low. the brother of low degree was exalted because he stayed in God's righteousness. The rich...is made low to keep them from sin or because of their sin (Psalms 106:43; Psalms 107:39-43; Isaiah 2:12; Isaiah 25:5).

Moving onto the third Equivalent Section, we see the reason why the Second Equivalent Section is true. The explanation of this reason is provided in the next sentence, which starts with the word For. With all of this pointed at the Second Equivalent Section, it becomes clear that the First Equivalent Section was included in this sentence to provide the opposite of the Second Equivalent Section. Both of these sentences are, effectively, a warning to the rich, like we see in 1Timothy 6:17-18.

Our third Equivalent Section provides an analogy which reminds us that our life is a vapour (James 4:14). What is not said, but understood to be assumed, is the warning that judgment for our works follows our death. Therefore, it is better to made low in this life than to receive punishment at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). It is the avoiding of this result which is why our sentence says that the rich are to rejoice in that he is made low.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Luke 1:52 about the word degree. The functional definition for this word is: 'A step; a distinct portion of space of indefinite extent; a space in progression; as, the army gained the hill by degrees; a balloon rises or descends by slow degrees; and figuratively, we advance in knowledge by slow degrees.'.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. We find forms of this word, in James, in: 1:9-10; 2:13 and 4:16.

Please see the note for 2Corinthians 10:3-6 about the word exalt. The functional definition is: 'To elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric'.

Please see the notes for Romans C11S35; Colossians C1S6 about the word rich. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Luke 16:11 says: If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?. Please also see the note for 1Corinthians C1S2 about the word enriched. We find forms of this word, in James, in: 1:10; 1:11; 2:5; 2:6; 5:1 and 5:2.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 5:19 for links to every place in this Gospel where this word is used.

We find forms of the word flower occurring 37 times in 35 verses of the Bible and, in the New Testament, in: 1Corinthians 7:36; James 1:10; James 1:11; 1Peter 1:24. Webster's 1828 defines this word as: 'n. L. flos, floris, a flower; floreo, to blossom. See Flourish. 1. In botany, that part of a plant which contains the org and of fructification, with their coverings. A flower, when complete, consists of a calyx, corol, stamen and pistil; but the essential parts are the anther and stigma, which are sufficient to constitute a flower, either together in hermaphrodite flowers, or separate in male and female flowers. 2. In vulgar acceptation, a blossom or flower is the flower bud of a plant, when the petals are expanded; open petals being considered as the principal thing in constituting a flower. But in botany, the petals are now considered as a finer sort of covering, and not at all necessary to constitute a flower. 3. the early part of life, or rather of manhood; the prime; youthful vigor; youth; as the flower of age or of life. 4. the best or finest part of a thing; the most valuable part. the most active and vigorous part of an army are called the flower of the troops. Young, vigorous and brave men are called the flower of a nation. 5. the finest part; the essence. The choice and flower of all things profitable the Psalms do more briefly contain. 6. He or that which is most distinguished for anything valuable. We say, the youth are the flower of the country. 7. the finest part of grain pulverized. in this sense, it is now always written flour, which see.
1. Flowers, in chimistry, fine particles of bodies, especially when raised by fire in sublimation, and adhering to the heads of vessels in the form of a powder or mealy substance; as the flowers of sulphur. A substance, somewhat similar, formed spontaneously, is called efforescence. 2. In rhetoric, figures and ornaments of discourse or composition. 3. Menstrual discharges.
FLOW'ER, v.i. from the noun. the corresponding word in L. is floreo. 1. to blossom; to bloom; to expand the petals, as a plant. In New England peach trees usually flower in April, and apple trees in May. 2. to be in the primeans spring of life; to flourish; to be youthful, fresh and vigorous. When flowered my youthful spring. 3. to froth; to ferment gently; to mantle, as new beer. The beer did flower a little. 4. to come as cream from the surface.
FLOW'ER, v.t. to embellish with figures of flowers; to adorn with imitated flowers'. Easton's Bible Dictionary defines this word as: 'Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. their beauty is often alluded to (Song 2:12; Mt 6:28). they are referred to as affording an emblem of the transitory nature of human life (Job 14:2; Ps 103:15; Isa 28:1; 40:6; Jas 1:10). Gardens containing flowers and fragrant herbs are spoken of (Song 4:16; 6:2)'.

Torrey's Topical Textbook provides references for the word Flowers as: 'Wild in fields: Ps 103:15. Cultivated in gardens: Song 6:2-3. DESCRIBED AS: Beautiful: Mt 6:29. Sweet: Song 5:13. Evanescent: Ps 103:16; Isa 40:8. Appear in spring: Song 2:12. MENTIONED IN SCRIPTURE: the lily: Ho 14:5; Mt 6:28. The lily of the valley: Song 2:1. The rose: Isa 35:1. The rose of Sharon: Song 2:1. Of the grass: 1Pe 1:24. Garlands of, used in worship of idols: Ac 14:13. REPRESENTATIONS OF, ON thE: Golden candlestick: Ex 25:31,33; 2Ch 4:21. Sea of brass: 1Ki 7:26; 2Ch 4:5. Wood work of the temple: 1Ki 6:18,29,33,35. ILLUSTRATIVE OF: the graces of Christ: Song 5:13. Shortness of man's life: Job 14:2; Ps 103:15. Kingdom of Israel: Isa 28:1. Glory of man: 1Pe 1:24. Rich men: Jas 1:10-11'.

Please see the note for Matthew 6:30 about the word grass. The functional definition for this word is: ' As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa 40:6-7; Ps 90:5)'.

We find forms of the word away occurring 916 times in 586 verses of the Bible, 211 times in 198 verses of the New Testament, in: James 1:10; James 1:11; James 1:14; James 4:14. Webster's 1828 defines this word as: 'Absent; at a distance; as, the master is away from home. Have me away, for I am wounded. 2Chron. 35. 2. It is much used with words signifying moving or going from; as, go away, send away, run away, etc.; all signifying departure, or separation to a distance. Sometimes without the verb; as, whither away so fast. Love hath wings and will away. 3. As an exclamation, it is a command or invitation to depart; away, that is, be gone, or let us go. "Away with him." Take him away. 4. With verbs, it serves to modify their sense and form peculiar phrases; as, to throw away, to cast from, to give up, dissipate or foolishly destroy. Totrifle away, to lose or expend in trifles, or in idleness. Todrink away, to squander away, etc., to dissipate in drinking or extravagance. Tomake away, is to kill or destroy. 5. Away with has a peculiar signification in the phrase, "I cannot away with it." Isa. 1. the sense is, "I cannot bear or endure it."'. Please also see the note for Romans C11S19 about the phrase cast away. The functional definition for this word is: 'Absent; at a distance'. Please also see the note for John 6:67 about the phrase go away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for 2Corinthians 5:17 about the phrase passed away. Please also see the note for Matthew 19:3 about the phrase put away.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the brother. Jas 2:5-6; De 15:7,9,11; Ps 62:9; Pr 17:5; 19:1; Lu 1:52 rejoice. or, glory. Jer 9:23-24; Ro 5:2-3; Php 3:3 (Gr) in. Jas 2:5; 1Sa 2:8; Ps 113:7-8; Lu 9:48; 10:20; Ro 8:17; 2Co 6:10; Php 3:14; 1Pe 2:9; 1Jo 3:1-3; Re 2:9; 5:9-10; 7:9-10 General references. exp: Ps 49:2; 2Co 10:17.
in. Isa 57:15; 66:2; Mt 5:3; Php 3:8; 1Ti 6:17 because. Jas 4:14; Job 14:2; Ps 37:2,35-36; 90:5-6; 102:11; 103:15; Isa 40:6; Mt 6:30; 1Co 7:31; 1Pe 1:24; 1Jo 2:17 General references. exp: Job 8:12; Ps 37:2; 49:2; 2Co 10:17'.

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C1-S10 (Verse 11) Why we are to not trust the riches of this world.

Equivalent Section: the short life of a flower.

For the sun is no sooner risen with a burning heat,
but it withereth the grass,
and the flower thereof falleth,
and the grace of the fashion of it perisheth:.

Equivalent Section: the short life of us.

so also shall the rich man fade away in his ways..

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with so also. Thus, we know that the First Equivalent Section is an illustration designed to teach us about the truth found in the Second Equivalent Section. In addition, since our sentence starts with the word For, it is giving us a reason why the prior sentence is true. Therefore, the note above is related to understanding this sentence and should also be read. The prior sentence and this one form a sub-group which can be understood separate of the context. They also fit within this chapter because they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

Our First Equivalent Section talks about the flower of a grass lasting only for a day. That is very little time at all. Compared to eternity, the rich man...in his ways lasts for very little time at all. Instead of using the ways of this world, he should be like the righteous man and use his riches to Lay Up Treasure in heaven.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

Please see the note for 1Corinthians C15S32 about the word raise. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrases resurrection of Christ and resurrection of Jesus. Please also see the note for Colossians 2S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for John 6:39 for links to every place in the Gospel of John where we find forms of the word rise or of the word resurrection.

Please see the note for Luke 24:32 about the word burn. The functional definition for this word is: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood'.

Please see the note for Matthew 20:11-12 about the word heat. The functional definition for this word is: 'To grow warm or hot by fermentation, or extrication of latent heat. Green hay heats in a mow, and green corn in a bin. 1. to grow warm or hot. the iron or the water heats slowly'.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

Please see the note for James 1:9-10 about the word flower. Easton's Bible Dictionary defines this word as: 'Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. their beauty is often alluded to (Song 2:12; Mt 6:28). they are referred to as affording an emblem of the transitory nature of human life (Job 14:2; Ps 103:15; Isa 28:1; 40:6; Jas 1:10). Gardens containing flowers and fragrant herbs are spoken of (Song 4:16; 6:2)'.

Please see the notes for Romans C14S5 and 1Timothy 3:7 about the word fall. The functional definition is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit here. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for Philippians 2:5-8 about the word fashion. The functional definition is: 'The make or form of anything; the state of anything with regard to its external appearance; shape; as the fashion of the ark, or of the tabernacle'.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: 'To be in a state of decay or passing away. Duration, and time which is part of it, is the idea we have of perishing distance'.

Please see the note for 1:10 about the word rich. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Luke 16:11 says: If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?.

We find forms of the word fade in: 2Samuel 22:46; Psalms 18:45; Isaiah 1:30; Isaiah 24:4; Isaiah 28:1; Isaiah 28:4; Isaiah 40:7; Isaiah 40:8; Isaiah 64:6; Jeremiah 8:13; Ezekiel 47:12; James 1:11; 1Peter 1:4; 1Peter 5:4. Webster's 1828 defines this word as: ', v.i. 1. to lose color; to tend from a stronger or brighter color to a more faint shade of the same color, or to lose a color entirely. A green leaf fades and becomes less green or yellow. those colors are deemed the best, which are least apt to fade. 2. to wither, as a plant; to decay. Ye shall be as an oak, whose leaf fadeth. Is. 1. 3. to lose strength gradually; to vanish. When the memory is weak, ideas in the mind quickly fade. 4. to lose luster; to grow dim. The stars shall fade away. 5. to decay; to perish gradually. We all do fade as a leaf. Is. 64. An inheritance that fadeth not away. 1Pet. 1. 6. to decay; to decline; to become poor and miserable. The rich man shall fade away in his ways. James 1. 7. to lose strength, health or vigor; to decline; to grow weaker. 8. to disappear gradually; to vanish.
FADE, v.t. to cause to wither; to wear away; to deprive of freshness or vigor. No winter could his laurels fade. This is a man, old, wrinkled, faded, withered'.

Please see the note for James 1:10 about the word away. Webster's 1828 defines this word as: 'Absent; at a distance; as, the master is away from home. Have me away, for I am wounded. 2Chron. 35. 2. It is much used with words signifying moving or going from; as, go away, send away, run away, etc.; all signifying departure, or separation to a distance. Sometimes without the verb; as, whither away so fast. Love hath wings and will away. 3. As an exclamation, it is a command or invitation to depart; away, that is, be gone, or let us go. "Away with him." Take him away. 4. With verbs, it serves to modify their sense and form peculiar phrases; as, to throw away, to cast from, to give up, dissipate or foolishly destroy. Totrifle away, to lose or expend in trifles, or in idleness. Todrink away, to squander away, etc., to dissipate in drinking or extravagance. Tomake away, is to kill or destroy. 5. Away with has a peculiar signification in the phrase, "I cannot away with it." Isa. 1. the sense is, "I cannot bear or endure it."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for John 6:67 about the phrase go away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for 2Corinthians 5:17 about the phrase passed away. Please also see the note for Matthew 19:3 about the phrase put away.

Please see the note for 1:8 about the word way. The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. That note is important since it explains the difference between God's way and man's way.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'risen. Isa 49:10; Jon 4:7-8; Mt 13:6; Mr 4:6 so. Jas 5:1-7; Job 21:24-30; Ps 37:35-36; 49:6-14; 73:18-20; Ec 5:15; Isa 28:1,4; 40:7-8; Lu 12:16-21; 16:19-25; 1Co 7:31; 1Pe 1:4; 5:4 General references. exp: Job 8:12; Ps 37:2; 49:2'.

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C1-S11 (Verse 12) God's promise for enduring temptation.

Equivalent Section: the promise.

Blessed is the man that endureth temptation:.

Equivalent Section: Why we receive the promise.

for when he is tried,
he shall receive the crown of life,
which the Lord hath promised to them that love him..

This sentence and the next two are in a sub-group and need to be considered together. This sentence tells us the blessing for enduring temptation. The next sentence tells us the true source of our temptation. The third sentence tells us the consequence on not enduring temptation. Thus, as we have seen in other sub-groups, these sentences also fit within this chapter because they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

Here, we are told about the spiritual blessings that the Lord will give to His faithful in addition to meeting their needs in this life. Our sentence has two Equivalent Section which tells us the same thing said different ways. The First Equivalent Section tells us God's promise and the Second Equivalent Section tells us why people receive that promise. Therefore, people who do not fulfil the requirement of the Second Equivalent Section do not receive the promise.

Please note that shall receive is future-tense and places the receive after the when he is tried. This is consistent within the Bible with God putting His people through a trial before giving blessings so that He can shut the mouth of Satan who lies and claims that God's people didn't do anything, like pass a test of faith, before God blessed them. Thus, within our sentence, we see the consistent formula for true Biblical faith. We have a promise of God (the crown of life) which must be believed and become the basis of faithful action (endureth temptation) and that action must be done before he receives the blessing (when he is tried, he shall receive).

This reward won't come until we face our Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). The phrase when he is tried tells us this fact because James is talking about saved people.

Moving on, we see that this promise is only made to them that love him (the Lord). Implied in this sentence is the fact that the only way that a man will endureth temptation is if he love him (the Lord). Lots of people talk a good talk, but James tells us many different ways that the Lord expects us to 'put up or shut up ' (1:21-25, etc). Our epistle teaches us that our Lord deliberately allows trials that will prove our claims.

Our sentence promises that if we do what is required, we shall receive the crown of life. Crowns show that the person wearing them has authority and a special position. The word of means 'belongs to'. Therefore, the phrase crown(s) of tells us what the crown means 'belongs to'. While the words can be found in more verses than those listed below, the exact phrase identifies different types of crowns. We find this exact phrase in:

crown of the head: means 'top of the head' and is found in: Genesis 49:26; Deuteronomy 33:20; Job 2:7; Job 19:9; Isaiah 3:17; Jeremiah 48:45.
crown of (pure) gold: means 'a precious symbol of a rare position such as a king' and is found in: Exodus 25:11; Exodus 25:24; Exodus 30:3; Exodus 37:2; Exodus 37:11-12; Exodus 37:26; Esther 8:15; Revelation 4:4; Revelation 14:14.
crown of the anointing oil of his God: means 'Only the high priest received this symbol of his position before God' and is found in: Leviticus 21:12 and Psalms 89:38-39.
crown of their king: means 'identifies a king' and is found in: 2Samuel 12:30; 1Chronicles 20:2.
royal crown: means 'higher than a king's crown as there are conquered kings who ruled under another' and is found in: Esther 1:11; Esther 2:17; Esther 6:8.
crown of glory: means 'A crown given to make the giver and the person receiving it look good' and is found in: Job 19:9; Proverbs 4:9; Proverbs 16:31; Proverbs 17:6; Isaiah 28:5; Isaiah 62:3; Jeremiah 13:18; Hebrews 2:7; Hebrews 2:9; 1Peter 5:4.
crown of the wise: means 'the wise in this world lift up their riches' and is found in: Proverbs 14:24.
crowning city: means 'chief city in the world at that time' and is found in: Isaiah 23:8.
crown of pride: means 'Religious fools. ' and is found in: Isaiah 28:1-3.
crown of thorns: means 'our king suffered for us' and is found in: Matthew 27:29; Mark 15:17; John 19:2; John 19:5.
crown of rejoicing: means 'the very best rejoicing' and is found in: 1Thessalonians 2:19.
crown of righteousness: means 'given in heaven to saved people who lived the most righteous life while on Earth' and is found in: 2Timothy 4:8.
crown of life: means 'given in heaven to saved people who lived the best life they could' and is found in: our current sentence and Revelation 2:10.
crown of twelve stars: means 'symbolically identifies Israel and the twelve tribes' and is found in: Revelation 12:1.
many crowns: means 'The best in every possible measure. Given only to the Son of God' and is found in: Revelation 19:12.

Webster's 1828 dictionary defines crown as: 'n. G., L. 1. An ornament worn on the head by kings and sovereign princes, as a badge of imperial or regal power and dignity. Figuratively, regal power; royalty; kingly government, or executive authority. 2. A wreath or garland. 3. Honorary distinction; reward. They do it to obtain a corruptible crown; we, an incorruptible. 1 Corinthians 9. 4. Honor; splendor; dignity. The crown has fallen from our heads. Lamentations 5. Philippians 4. A virtuous woman is a crown to her husband. Proverbs 12. 5. the top of the head; the top of a mountain or other elevated object. the end of an anchor, or the point from which the arms proceed. 6. the part of a hat which covers the top of the head. 7. A coin anciently stamped with the figure of a crown. the English crown is five shillings sterling. the French crown is a hundred and nine cents. Other coins bear the same name. 8. Completion; accomplishment. 9. Clerical tonsure in a circular form; a little circle shave on the top of the head, as a mark of ecclesiastical office or distinction. 10. Among jewelers, the upper work of a rose diamond. 11. In botany, an appendage to the top of a seed, which serves to bear it in the wind.
CROWN, v.t. 1. to invest with a crown or regal ornament. Hence, to invest with regal dignity and power. 2. to cover, as with a crown; to cover the top. And peaceful olives crowned his hoary head. 3. to honor; to dignify; to adorn. Thou hast crowned him with glory and honor. Psalm 8. 4. to reward; to bestow an honorary reward or distinction on; as the victor crowned with laurel. 5. to reward; to recompense. Shell crown a grateful and a constant flame. 6. to terminate or finish; to complete; to perfect. 7. to terminate and reward; as, our efforts were crowned with success'. The functional definition for this word is: 'Crowns show that the person wearing them has authority and a special position'.

We find forms of the word crown occurring 85 times in 84 verses of the Bible and in the New Testament in: Matthew 27:29; Mark 15:17; John 19:2, 5; 1Corinthians 9:25; Philippians 4:1; 1Thessalonians 2:19; 2Timothy 2:5; 2Timothy 4:8; Hebrews 2:7; Hebrews 2:9; James 1:12; 1Peter 5:4; Revelation 2:10; 3:11; 4:4, 10; 6:2; 9:7; 12:1, 3; 13:1; 14:14; 19:12.

Smith's Bible Dictionary provides links for crown as: 'This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being disheveled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. the crown was a symbol of royalty, and was worn by kings,: 2Ch 23:11. and also by queens.: Es 2:17. The head-dress of bridegrooms,: Eze 24:17; Isa 61:10. Bar. 5:2, and of women,: Isa 3:20. a head-dress of great splendor,: Isa 28:5. a wreath of flowers,: Pr 1:9; 4:9. denote crowns. In general we must attach to it the notion of a costly turban irradiated with pearls and gems of priceless value, which often form aigrettes for feathers, as in the crowns of modern Asiatics sovereigns. Such was probably the crown which weighed (or rather "was worth") a talent, mentioned in: 2Sa 12:30. taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah.: 2Sa 12:30. In: Re 12:3; 19:12. allusion is made to "many crowns" worn in token of extended dominion. the laurel, pine or parsley crowns given to victors int he great games of Greece are finely alluded to by St. Paul.: 1Co 9:25; 2Ti 2:5. etc'.

Nave's Topical Bible provides links for crown as: 'Prescribed for priests: Ex 29:6; 39:30; Le 8:9. Worn by kings: 2Sa 1:10; 12:30; 2Ki 11:12; Es 6:8; Song 3:11; Re 6:2. By queens: Es 1:11; 2:17; 8:15. Made of gold: Ps 21:3; Zec 6:11. Of victory: 2Ti 2:5. An ornament: Eze 23:42; 16:12. Set with gems: 2Sa 12:30; 1Ch 20:2; Zec 9:16; Isa 62:3. Of thorns: Mt 27:29; Mr 15:17; Joh 19:5. FIGURATIVE: Isa 28:5; 1Co 9:25; 2Ti 4:8; Jas 1:12; 1Pe 5:4; Re 2:10; 3:11. SYMBOLICAL: Re 4:4,10; 6:2; 9:7; 12:1,3; 13:1; 14:14; 19:1'.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. We find forms of the word bless, in James, in: 1:12; 1:25; 3:9 and 3:10.

This sentence and the next and the prior are in a sub-group and need to be considered together. The prior sentence told us the blessing for enduring temptation. The current sentence tells us the true source of our temptation. The next sentence tells us the consequence on not enduring temptation. Thus, as we have seen in other sub-groups, these sentences also fit within this chapter because they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for 1Corinthians C10S6 about the word tempt. Please also see the note for Luke 4:12 about the phrase 'do not tempt GodThe functional definition is: 'Trial; a being put to the test'.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: ' '.

Please see the note for 1:7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The word crown was dealt with earlier in this note.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in James, in: We find forms of this word, in James, in: 1:2; 3:12; 4:14; 4:15 and 5:5. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the notes for Romans C4S15; Galatians C3-S15 and Titus 1:2 about the word promise. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the man. Jas 1:2-4; 5:11; Job 5:17; Ps 94:12; 119:67,71,75; Pr 3:11-12; Heb 6:15; 10:32; 12:5; Re 3:19 when. De 8:2; 13:3; Pr 17:3; Zec 13:9; Mal 3:2-3; Heb 11:17; 1Pe 1:6-7; 5:10 exp: Mt 13:6. The crown. Mt 25:34; Lu 22:28-30; Ro 2:7-10; 1Co 9:25; 2Ti 4:8; 1Pe 1:7; 4:13; 5:4; Re 2:10; 3:21 which. Jas 2:5; Isa 64:4; Mt 10:22; 19:28-29 them. Jas 2:5; Ex 20:6; De 7:9; Ne 1:5; Ps 5:11; Ro 8:28; 1Co 2:9; 8:3; 1Pe 1:8; 1Jo 4:19 General references. exp: Mt 5:4'.

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C1-S12 (Verse 13-14) Understand the true source of temptation.

Equivalent Section: Wrong source.

Let no man say when he is tempted,
I am tempted of God :.

Equivalent Section: Why that answer is wrong.

for God cannot be tempted with evil,
neither tempteth he any man:.

Equivalent Section: True source.

But every man is tempted,
when he is drawn away of his own lust,
and enticed..

This sentence and the next and the prior are in a sub-group and need to be considered together. The prior sentence told us the blessing for enduring temptation. This sentence tells us the true source of our temptation. The next sentence tells us the consequence on not enduring temptation. Thus, as we have seen in other sub-groups, these sentences also fit within this chapter because they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

Our sentence has three Equivalent Sections with the third Equivalent Section starting with the word but which follows the colon and makes it the polar opposite of the First two Equivalent Sections. Our Second Equivalent Section starts with the word for and tells us why the First Equivalent Section is true. When each Equivalent Section is looked at independently it is simple and clear. When we look at the connection of these Equivalent Section, as defined by the punctuation, the message If this sentence is simple and clear. The only basis for anyone disagreeing with the simple message of this sentence is if they use the verse format to try and make a doctrinal stand based upon a partial sentence taken out of context. That is the method of Satan and such a person reveals that he gets his doctrine from Satan.

Please see the note for Romans C15S15 about the word speak. Please see the note for Romans 11:1 about the phrase I say. Please see the notes for 2Corinthians 2:17 and 2Corinthians 3:12-14 about the word speech. The functional definition is: 'To speak; to utter in words; as, he said nothing; he said manythings; he says not a word'. Please see the note for Romans C10S28 about the word gainsaying. Please see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the note for Romans 7:19 about the word evil. Please also see the note for Ephesians C4S15 about evil speaking. Please also see the note for Philippians 3:2 about evil workers. Please also see the note for Romans C1S16 about inventors of evil thing. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. We find forms of this word, in James, in: 1:13; 2:4; 3:8; 3:16; 4:11 and 4:16.

Please see the notes for Romans C13S17; Galatians C5-S18 and Jude 1:16 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'. We find forms of this word, in James, in: 1:14; 1:15; 4:1; 4:2; 4:3 and 4:5.

Please see the note for Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'. Please also see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'.

Please see the note for James 1:10 about the word away. The functional definition for this word is: 'Absent; at a distance'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for John 6:67 about the phrase go away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for 2Corinthians 5:17 about the phrase passed away. Please also see the note for Matthew 19:3 about the phrase put away.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'.

Please see the note for 1Corinthians C2S4 about the word entice. The functional definition is: ' to incite or instigate, by exciting hope or desire; usually in a bad sense; Hence, to seduce; to lead astray; to induce to sin, by promises or persuasions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no man. Jas 1:2,12; Ge 3:12; Isa 63:17; Hab 2:12-13; Ro 9:19-20, evil. or, evils. exp: Mt 15:19. General references. exp: Ge 3:12; Ex 8:32; De 29:4.
when. Jas 4:1-2; Ge 6:5; 8:21; Jos 7:21-24; 2Sa 11:2-3; 1Ki 21:2-4; Job 31:9,27; Pr 4:23; Isa 44:20; Ho 13:9; Mt 5:28; 15:18,20; Mr 7:21,22; Ro 7:11,13; Eph 4:22; Heb 3:13 General references. exp: Ge 3:12; Ex 8:32; De 29:4; Jer 17:9; Mr 7:20'.

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C1-S13 (Verse 15) The end result of temptation from lust.

Equivalent Section: What lust births.

Then when lust hath conceived,
it bringeth forth sin:.

Equivalent Section: What sin produces.

and sin,
when it is finished,
bringeth forth death..

This sentence and the prior two are in a sub-group and need to be considered together. The second prior sentence told us the blessing for enduring temptation. The prior sentence tells us the true source of our temptation. The current sentence tells us the consequence on not enduring temptation. Thus, as we have seen in other sub-groups, these sentences also fit within this chapter because they are giving another set of instructions that will be obeyed by people whose religion is pure (C1-S23) while being ignored by people whose religion is vain (C1-S22).

We see a progression in our sentence with the First Equivalent Section talking about conceived followed by bringeth forth (birth). Then our Second Equivalent Section talks about when it is finished followed by bringeth forth (birth). Although semi-colons are usually used to indicate Steps, we have colons (Equivalent Section) in our sentence because once someone starts down this path it is impossible to stop the end result without the intervention by Christ. So even though our First Equivalent Section only gives us the first two of these three Steps, and our Second Equivalent Section only gives us the last two of these three Steps, they are so linked together that the first ends up with the last and the last results from the first. One preacher said that Jesus had to lay down His life (John 10:15; John 10:17 John 15:13; 1John 3:16) because there was no sin in Him (2Corinthians 5:21; 1John 3:5) that would cause Him to die. What we see in our sentence is that lust, sin and death are all locked together and we start the process by giving into lust.

Please see the note for 1:14 about the word lust. The functional definition is: 'Longing desire; eagerness to possess or enjoy'.

We find forms of the word conceived occurring 61 times in 59 verses of the Bible and, in New Testament, in: Matthew 1:20; Luke 1:24; Luke 1:31; Luke 1:36; Luke 2:21; Acts 5:4; Romans 9:10; Hebrews 11:11; James 1:15. Webster's 1828 defines this word as: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. We find forms of the word sin occurring in James, in: We find forms of this word, in James, in: 1:15; 2:9; 4:17; 5:15 and 5:20. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

We find forms of the words die /dead /death occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, and in James in: 1:15; 2:17; 2:20; 2:26; 3:8 and 5:20. Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ge 3:6; 4:5-8; Job 15:35; Ps 7:14; Isa 59:4; Mic 2:1-3; Mt 26:14,48-59; Ac 5:1-3 sin, when. Ge 2:17; 3:17-19; Ps 9:17; Ro 5:12-21; 6:21-23; Re 20:14-15 General references. exp: Ge 3:12; De 29:4; Ps 7:14; Jer 17:9; 31:30; Mr 7:20'.

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C1-S14 (Verse 16) Get peoples' attention with a warning.

Do not err,
my beloved brethren..

As the title says, this sentence is here to get peoples' attention with a warning that is in the next sentence. You might ask how that is a warning. As said many places on this site, what the Bible says is good 'comes from God'. However, that definition is not in any other dictionary that I know of. The fact is that many people think, and claim, that good things come from some other source. That is why our current sentence gets our sentence and warns us: Do not err.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

Please see the note for 1:2 about the word love. It has several links to other notes which discuss this word which describes an attribute of God. Please also see the note for Romans C9S23 and Colossians C3S8 about the word beloved.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Do. Mt 22:29; Mr 12:24,27; Ga 6:7; Col 2:4,8; 2Ti 2:18 my. Jas 1:19; 2:5; Php 2:12; 4:1; Heb 13:1 General references. exp: De 29:4'.

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C1-S15 (Verse 17) God is the source of all that is good.

Every good gift and every perfect gift is from above,
and cometh down from the Father of lights,
with whom is no variableness,
neither shadow of turning..

As literally said within our sentence, and as said many places on this site, what the Bible says is good 'comes from God'. However, that definition is not in any other dictionary that I know of. The fact is that many people think, and claim, that good things come from some other source.

In addition, our sentence says every perfect gift is from above. In the Bible, perfect means 'spiritually mature'. Thus, anything which causes us to mature spiritually comes from God. Now people might think: 'Duh! that's obvious' but the fact is that we see lots of people getting religious educations in order to mature spiritually and lots of people judging spiritual maturity by the volumeans type of religious recognition that someone gets. Therefore, this is not so obvious or there would not be so much evidence of people missing this truth.

In addition, to the truths of the first phrase, our second phrase tell us that these gifts cometh down from the Father of lights. Of course, this is a reference to God the Father. As the Father of lights, God the Father births light into saved people.

This is the only place in the Bible where we find the phrase Father of lights. However, the notes for John 11:9-LJC explains that 'Jesus is our light'. Further, the notes for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 tells us about the Biblical use of the word light while Light and Darkness in 1John and Romans C13S15 explain the difference between light and darkness, as presented in the Bible. Thus, the reader has several references to help him understand this phrase. In general, we can say that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way.'

Our last two phrases essentially tells us that there will not be confusion from God about spiritual things. Sin is always sin. Righteousness is always righteousness. James already warned us about being double minded in 1:3-8. When we have variableness and shadow of turning it is not from God but is the result of our selves being double minded.

This sentence and the next might seem to be unrelated but the next sentence is talking about true salvation Of his own will begat he us). Of course, salvation is the best gift from the Father of lights. What we see in these two sentences is that True salvation changes how someone lives. Therefore, we should be able to tell the difference between people whose religion is pure (C1-S23), because they are truly saved, and those people whose religion is vain (C1-S22), because their profession is not backed by a true gift from the Father of lights.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. We find forms of the word good in: We find forms of this word, in James, in: 1:17; 2:2-3; 3:13; 3:17 and 4:17. Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about Good Friday.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'one person to another without compensation; a donation. It is applicable to anything movable or immovable'.

Please see the note for 1:4 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the being who passes his character to the son'. God wants to be a Father to all men and have them receive His character.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

We find forms of the word variableness only in our present sentence. Webster's 1828 defines this word as: ', n. 1. Susceptibility of change; liableness or aptness to alter; changeableness; as the variableness of the weather. 2. Inconstancy; fickleness; unsteadiness; levity; as the variableness of human passions'. This sentence is another way of saying 'God does notchange' (Malachi 3:6 and Hebrews 13:8). Please also see the note for Galatians C5S20 about the word variance.

Please see the note for Colossians 2S9 about the word shadow. The functional definition is: 'Shade within defined limits; obscurity or deprivation of light, apparent on a plane and representing the form of the body which intercepts the rays of light'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. Jas 1:5; 3:15,17; Ge 41:16,38-39; Ex 4:11-12; 31:3-6; 36:1-2; Nu 11:17,25; 1Ch 22:12; 29:19; 2Ch 1:11-12; Pr 2:6; Isa 28:26; Da 2:21-22,27-30; Mt 7:11; 11:25-26; 13:11-12; Lu 11:13; Joh 3:27; Ac 5:31; 11:18; Ro 6:23; 11:30; 12:6-8; 1Co 4:7; 12:4-12; Eph 2:3-5,8; 4:8-11; Php 1:29; Tit 3:3-5; 1Jo 4:10; 5:11-12 from the. Ge 1:2-5,14-15; De 4:19; Ps 19:1-8; 84:11; Isa 45:7; 60:19; Joh 1:9; 8:12; 2Co 4:6; Eph 1:18; 1Jo 1:5; Re 21:23; 22:5 no variableness. Nu 23:19; 1Sa 15:29; Ps 122:6; Isa 46:10; Mal 3:6; Ro 11:29; Heb 1:11-12; 13:8 General references. exp: De 29:4; Job 28:12,20; 39:17; Lu 18:19; Heb 13:8'.

Home Start of Chapter; Chapter Summary

C1-S16 (Verse 18) God had a purpose in begetting us.

Of his own will begat he us with the word of truth,
that we should be a kind of firstfruits of his creatures..

This sentence seems to be unrelated to the prior. However, the prior told us about Every good gift and every perfect gift is from...the Father of lights (God). Now James is talking about our salvation (Of his own will begat he us) which is the best gift from God. So in truth, this sentence is continuing the thought from the prior sentence. James just does not make the connection obvious.

In addition, our next sentence starts with the word Wherefore and provides the conclusion of this chapter which tells us that we should be able to tell the difference between people whose religion is pure (C1-S23) and those people whose religion is vain (C1-S22). True salvation changes how someone lives. Thus, our sentence is connected to the prior and to all that follow it. So while this sentence can be preached independent of the context, full understanding of it requires also considering how it fits within the context.

The note for this sentence, in the Word Study on Truth, is good sized and has some significant doctrine which should be understood in order to properly understand this sentence. (Thus, our sentence not only is interpreted to provide no conflict within the context of the book and no conflict in the single definition of each word but also provides no conflict for phrases that are within it and for Subjects that it is part of.) that note explains that verse is the last of five verses which use the phrase word of truth. It also provides details on each of those five verses and shows that every one of them deal with a subject that is related to God's role as Lord. Of course, our salvation is directly related to God's role as Lord and comes with the expectation that we will obey our Lord so that we can become His workmanship (Ephesians 2:10) and so that the world will see the changes that His light brings into the life of the saved. This change is what our sentence is referring to when it says that we should be a kind of firstfruits of his creatures.

The phrase word of truth is a reference to God's Word as interpreted by God's Holy Spirit. John 1:1-5 with John 1:14 tells us that the Son of God is God's Word in human flesh. The definition of truth, which comes from the Biblical usage, is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging Word'. Thus, we see that God's Word and Biblical truth are both revelations of Jesus Christ. However, that revelation must come from God's Holy Spirit, Who gives us spiritual light or we will end up being people whose religion is vain (C1-S22).

Returning to our sentence we see that we need the word of God, as interpreted by the Spirit of God, in order to be saved because our sentence says: begat he us with the word of truth. If we do not have the word of truth, then we can not have God's true salvation and our religion is vain. Of course, this truth (about the relationship between the word of God, the Spirit of God and true Biblical salvation) is also presented within the Bible in several other places.

Further, our sentence says Of his (God's ) own will begat he us. In Genesis 6:3 we read And the LORD said, My spirit shall not always strive with man. Many people preach that we have unlimited chances to get saved but that is a lie from Satan that goes directly against what our sentence says. We are not saved by our will but by God's and He does not always will to save everyone. Combine this truth with the chapter summary which says that we can tells the difference between people whose religion is pure (C1-S23) and those people whose religion is vain (C1-S22), and we see that only those people who agreed to let God do His will in their life are truly saved.

Again, we see the truth of what was just said in the last phrase of our sentence. The word that means: 'what follows it in the sentence is the desired result of what preceded it'. Thus, our sentence literally says that God's desired result of His saving us is: that we should be a kind of firstfruits of his creatures. Since Romans C8S21 tells us that the saved have the firstfruits of the Spirit, it is God's Holy Spirit (Please notice the capitalization in the verse from Romans) that changes us from sinners into a kind of firstfruits of his creatures, which is what our sentence is telling us about. Thus, people who will not let God's Holy Spirit make them into a kind of firstfruits of his creatures, will not be saved because God will not take away our free will and neither will He let us got to heaven, as sinners, and destroy it like sin has destroyed this Earth. God will literally let us spend eternity in the lake of fire (Romans 1:3-LJC) first.

We have seen that people who are saved are so only because God choose to do so Of his own will. In addition, we see that God begat...us, which means that salvation is God's life in us. All forms of life change and grow, including spiritual life. This spiritual life in us is designed to make us a kind of firstfruits of his creatures and this result is produced through the working of God's Holy Spirit and the word of truth. Further, we have noted that God will not take away our free will. Those people who allow God to make this change in their life have Pure religion, according to the rest of our chapter. Further, our chapter tells us that those who claim to be saved, but do not have this God caused change in their life, This man's religion is vain. This leads us into the next sentence which provides a conclusion (Wherefore) and that conclusion tells us how we use each of the things discussed so far to tell if someone has Pure religion or if This man's religion is vain.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. We find forms of this word, in James, in: 1:18; 2:18; 4:4; 4:7; 4:8; 4:13 and 4:15.

We find forms of the words begat / beget occurring 240 times in 154 verses of the Bible, 45 times in 18 verses of the New Testament, but only in this sentence within this epistle. The words begat is the past-tense form of words beget. Webster's 1828 defines this word as: 'v.t. pret. begot, begat; pp. begot, begotten. 1. to procreate, as a father or sire; to generate; as, to beget a son. 2. to produce, as an effect; to cause to exist; to generate; as, luxury begets vice'. Our sentence is speaking of God giving us spiritual life.

We find forms of the word word in Hebrews, in: 1:1-4; 2:2; 4:2; 4:12; 5:13; 6:5; 7:28; 11:3; 11:34; 11:37; 12:19; 12:27; 13:7; and 13:22. Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for this verse within the Word Study on Truth for links to every verse which uses the phrase word of truth and a note on each verse and an explanation of how it is tied into God's role as Lord.

Earlier in this note we dealt with the word firstfruit.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his own. Joh 1:13; 3:3-5; Ro 4:17; 8:29-31; 9:15-18; Eph 2:4-5; Col 1:20-21; 2Th 2:13-14; 1Pe 1:3,23 with. Jas 1:21; 1Co 4:15; Eph 1:12; 1Pe 1:23; 1Jo 3:9 kind. Le 23:10; Jer 2:3; Am 6:1 (margin) Heb 12:23; Re 14:4 General references. exp: Ro 9:16'.

Home Start of Chapter; Chapter Summary

C1-S17 (Verse 19-20) How all of this chapter is to affect our actions.

Equivalent Section: Concluding action that is required from us.

Wherefore,
my beloved brethren,
let every man be swift to hear,
slow to speak,
slow to wrath:.

Equivalent Section: Why.

For the wrath of man worketh not the righteousness of God..

This sentence and the next start with the word Wherefore, which gives us conclusions that will be seen wherever we look in the future. The first sentence tells us how this chapter should affect our actions and the second sentence tells us how this chapter should affect out attitudes.

The sentence after that starts with the word But and provides a qualifier for the attitudes which we are to have. It says be ye doers of the word. If our claimed Godly attitude does not cause us to do then we are liars who deceive ourselves.

The sentence after that starts with the word For, and tells us what we must do. If we aren't doing then we will think we are something better than we really are.

The sentence after that starts with another But and tells us how to get God's blessings on our life.

The final two sentences start with the word If and tell us how to test if someone has Pure religion or if This man's religion is vain. Thus, we see that all of the sentences from this sentence (C1-S17) through the end of the chapter (C1-S23) are connected together and provide a single concluding sub-group of this chapter. Please consider all of them, and their related notes, together in order to get the proper understanding of this sub-group of sentences.

I used to teach boys in Sunday School and I would tell them: 'God gave you two ears and only one mouth. That means you are supposed to listen twice as much as you speak.' Most adults get upset when told this same thing but the truth is that it applies to all of us and that is what our First Equivalent Section is really saying, if it does use different words. Proverbs 14:29 says: He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. Proverbs 18:13 says: He that answereth a matter before he heareth it, it is folly and shame unto him. these verses basically provide the basis for our First Equivalent Section. And, while we can also find other places where the Bible teaches the same thing, these two meet the Biblical requirement for a doctrine that all saved are to believe and obey.

In addition, to our First Equivalent Section telling us something that is based upon scripture, it starts with the word Wherefore, which means that it is providing a conclusion of what came before it. In every note for sentences within this chapter, it has been pointed out how that sentence tells us how we can tells the difference between people whose religion is pure (C1-S23) and those people whose religion is vain (C1-S22), and we see that only those people who agreed to let God do His will in their life are truly saved. Well, one of the first things that God's Holy Spirit teaches us, as part of pure religion, is to control our tongue because we can't hear God's still small voice while we let our tongue run wild. That is what C1-S23 literally tells us. In addition, the majority of Chapter 3 says, the same thing only in more detail. Therefore, our First Equivalent Section has an Old Testament scriptural basis as well as the sentences before this one within the chapter.

However, even with both of those sources telling us that our First Equivalent Section is true, we have another in the Second Equivalent Section, which starts with the word For. The important part, for our current consideration, is the phrase worketh not the righteousness of God. I can not think of a more true way of separating people whose religion is vain from those who have Pure religion than looking for the righteousness of God in their life.

However, even with both of those sources telling us that our First Equivalent Section is true, we have another source in the Second Equivalent Section, which starts with the word For. The important part is the phrase worketh not the righteousness of God. I can not think of a more true way of separating people whose religion is vain from those who have Pure religion than looking for the righteousness of God in their life.

Now, after considering those contextual items, we can look closer at the details of our First Equivalent Section. In particular, look at the last phrase of: slow to wrath. I already mentioned the typical reaction by religious adults to my telling them: 'God gave you two ears and only one mouth. That means you are supposed to listen twice as much as you speak.' An angry (wrathful) reaction is due to pride. Pride refuses to acknowledge that it might actually be God Who is speaking through the other person. Pride prevents us from hearing the error of another and then correcting them in a loving Godly way. Pride is what led to Satan's fall and it is the first thing that God's Holy Spirit wants us to get rid of because it interferes with all other correction from God.

People who are fast to answer and full of wrath are defending themselves instead of letting God defend them. The way to work God's righteousness in our life is to wait for God to defend us from false accusations. The people who believe the false accusations reveal themselves as people that we can not rely upon. Those who stick with us in spite of lies from others are people whom we can rely upon.

Think about the saying: 'God gave you two ears and only one mouth. That means you are supposed to listen twice as much as you speak.' An angry (wrathful) reaction is due to pride. Pride refuses to acknowledge that it might actually be God Who is speaking through the other person. Pride prevents us from hearing the error of another and then correcting them in a loving Godly way. Pride is what led to Satan's fall and it is the first thing that God's Holy Spirit wants us to get rid of because it interferes with all other correction from God.

Plain and simple: when we react in wrath to someone trying to correct us, even when we are right and they are wrong, our sentence tells us that we are not letting the righteousness of God to control our life. Fora saved person who has Pure religion, wrath is always wrong and proves that at least some of our religion is vain.

Please see the note for Romans intro about the word wherefore. The functional definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'. Please see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Please note that, within the Bible, someone who refuses to obey did not really hear. We find forms of this word, in James, in: 1:19; 1:22; 1:23; 1:25 and 5:11.

Please see the note for Luke 24:25-26 about the word slow. Webster's 1828 defines this word as: 'a. 1. Moving a small distance in a long time; not swift; not quick in motion; not rapid; as a slow stream; a slow motion. 2. Late; not happening in short time. these changes in the heavens though slow, produc'd like change on sea and land, sidereal blast. 3. Not ready; not prompt or quick; as slow of speech, and slow of tongue. Ex. 4. 4. Dull; in active; tardy. the Troj and are not slow to guard their shore from an expected foe. 5. Not hasty; not precipitate; acting with deliberation. the Lord is merciful, slow to anger. He that is slow the wrath is of great understanding. Prov. 14. 6. Dull; heavy in wit. 7. Behind in time; indicating a time later than the true time; as, the clock or watch is slow. 8.Not advancing, growing or improving rapidly; as the slow growth of arts and sciences.'. Understand, what dictionaries claim are different definitions of a word are actually different applications of the word. The functional definition for this word is: 'not swift'.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. We find forms of the word speak in: We find forms of this word, in James, in: 1:19; 2:22 and 4:11. Please see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: 'Violent anger; vehement exasperation; indignation'. Please see the note for Colossians 3:8 about the children of wrath.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'. We find forms of the word righteousness in James, in: 1:19; 2:23; 3:18 and 5:16. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Ne 8:2-3,12-14,18; 9:3; Pr 8:32-35; Ec 5:1; Mr 2:2; 12:37; Lu 15:1; 19:48; Ac 2:42; 10:33; 13:42-44,48; 17:11; 1Th 2:13 slow to speak. Jas 1:26; 3:1-2; Pr 10:19; 13:3; 15:2; 17:27; 18:13,21; 21:23; Ec 5:2-3 slow to wrath. Ne 9:17; Pr 14:17,29; 15:18; 16:32; 17:14; 19:11,19; 25:28; Ec 7:8-9; Mt 5:22; Ga 5:20-21; Eph 4:26,31; Col 3:8,15 General references. exp: Job 32:16; Mr 6:33.
General references. Jas 3:17-18; Nu 20:11-12; 2Ti 2:24-25 exp: Ec 9:17'.

Home Start of Chapter; Chapter Summary

C1-S18 (Verse 21) How all of this chapter is to affect our attitudes.

Wherefore lay apart all filthiness and superfluity of naughtiness,
and receive with meekness the engrafted word,
which is able to save your souls..

This is our second Wherefore in a row within the conclusion of this chapter. Where the prior sentence told us 'How all of this chapter is to affect our actions', this sentence tells us 'How all of this chapter is to affect our attitudes'. Since our 'actions' are based upon our 'attitudes', our sentence not only gives us a reason for obeying everything said earlier within our chapter, it also gives us a reason for obeying the prior sentence.

A lot of time when people are told to fix their attitude, they think that the attitude is not as important as their actions. In fact, people often have the mistaken belief that a bad attitude is offset by proper actions. However, the words within our sentence of: filthiness, superfluity, and meekness; all deal with attitude. Therefore, part of God saving our souls is His changing our attitudes.

Our sentence tells us to lay apart all filthiness and superfluity of naughtiness. This is the same message as Ephesians and Colossians which tell us to put off a sinful lifestyle . Thus, for this to be true, filthiness and superfluity of naughtiness must be sin. Because many people do not really understand the definition of the words used within this sentence, we need to cover them before people can understand this sentence and see how it fits within the context of this chapter and sub-group of sentences.

Please see the note for Mark 6:31 about the word apart. The functional definition for this word is: 'Separately; at a distance; in a state of separation, as to place'.

Please see the note for 2Corinthians 7:1 about the word filthiness. That note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines this word as: 'n. 1. the state of being filthy. 2. Foulness; dirtiness; filth; nastiness. Carry forth the filthiness out of the holy place. 2Chron. 29. 3. Corruption; pollution; defilement by sin; impurity. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2Cor. 7'. Please note that spiritual filthiness requires us to be cleansed and that can only be done by the Son of God, as said in 1John 1:9. Please also see the note for 1Corinthians C4S13 about the word filth.

Our sentence is the only place where we find the word superfluity. Webster's 1828 dictionary defines this word as: 'n. L. superfluitas; super and fluo, to flow. 1. Superabundance; a greater quantity than is wanted; as a superfluity of water or provisions. 2. Something that is beyond what is wanted; something rendered unnecessary by its abundance. Among the superfluities of life we seldom number the abundance of money.' thus, superfluity of naughtiness is what is currently called 'a Teflon suit'. Politici and try to perfect this trait which our sentence tells us to get rid of. It is: 'doing bad things in a way that no one catches us and no one can prove that we did it, even though people know that it was us who did this bad thing'.

The word naughtiness only occurs in: 1Samuel 17:28; Proverbs 6:12; Proverbs 11:6; Proverbs 17:4; Jeremiah 24:2 and James 1:21. Webster's 1828 dictionary defines this word as: 'n. Nautiness. 1. Badness; wickedness; evil principle or purpose. I know thy pride and the naughtiness of thy heart. 1 Samuel 17. 2. Slight wickedness of children; perverseness; mischievousness.
a. Naughty. 1. Wicked; corrupt. A naughty person, a wicked man, walketh with a froward mouth. Proverbs 6. 2. Bad; worthless. The other basket had very naughty figs. Jeremiah 24. 3. Mischievous; perverse; froward; as a naughty child. It is now seldom used except in the latter sense, as applied to children.'

While this is the dictionary definition, it does not match what most people think is naughtiness. Most people think naughtiness is: 'Something bad but not too bad' like 'a white lie'. However, Revelation 21:8 says, But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. thus, we see that God's opinion of 'a white lie' is that it is enough to give a person their part in the lake which burneth with fire and brimstone. We will return to this thought after we look at the next definition.

With this definition in mind, we can see that superfluity of naughtiness is what most people think is 'Something bad but not too bad' which they can 'slip away from the consequences if they are not caught'. However, our next sentence, which is connected to the subject of this sentence by starting with the word But, tells us that such people are deceiving your own selves. God has angels recording all that we do. Therefore, these people can not 'slip away from the consequences' because they very definitely are 'caught'.

From these definitions and the links provided the reader should be able to determine, without a doubt, that James is telling us to lay apart all forms of a sinful lifestyle . We can also see that, while these words lead to actions, they start with sinful attitudes. Thus, we need to lay apart sinful attitudes.

With the understanding of these words in mind, we can now return to the meaning of our sentence which tells us that God's goal is to save your souls. A lot of people get confused because they do not understand that the Bible makes the salvation of our soul different from the salvation of our body and different from the salvation of our spirit. Please see the Message called Body, Spirit and Soul Salvation. As explained in that Message, we are a triune being and God saves each part of us, our body, our spirit and our soul, different ways and at different times. Our soul is the long-term cumulative result of the decisions of our heart. Our heart is the short-term way we think, the emotional reactions to circumstances and the way that we decide what to do. Our sentence tells us that the engrafted word...is able to save your souls and God's Word does this by changing our heart and our soul from our natural sinful decisions to those which come from Christ.

The goal, which we find in our sentence, is to save your souls. As explained in the Message mentioned above, this means making ongoing changes to the way we think and to the way that we make decisions and to the way that we react to circumstances. These changes are ongoing from the time that we make our initial profession (when God begat us by putting His life in us) to the time that we leave this life. This truth should be obvious to everyone. The way that we think is constantly changing throughout our life. The emotional reaction to a 'boo-boo' is totally different for a child, a teen and an adult. Also, the way that teens make decisions are totally different from the way that old people make them. Thus, these areas of our life are constantly changing throughout our life and God wants us to let the Son of God control those changes so that in each of these areas of life we become more like Him. That is what the Bible means by save your soul.

John 8:36 says: If the Son therefore shall make you free, ye shall be free indeed. It takes time to make something. It is the Son of God who makes us free through our ongoing relationship with Him. As already discussed for C1-S16, God begat us by putting His life in us and all life grows and changes. It is through our ongoing relationship with the Son of God that we receive the spiritual maturity that God planned when He begat us. However, please notice that our sentence from John starts with the word If. God will not take away our free will. How free we become depends upon how much we allow the Son of God to control these ongoing changes in our life. Many saved people are tied up in debt because they refuse to let the Son of God change their thinking about money and possessions. They can not respond to the call of God to go someplace in the service of Him because they can not quit jobs which are required to pay off debts which will take them several years to pay off, even if they don't make more debts. I live in a cheap rented apartment. I use public transportation. All of the possessions that I care about (clothes, computer, medicine) I can pack into 2 suit cases and even them I can easily replace if needed. The rest of my possessions are cheap enough that I can give them away without a problem. I am literally free to go anywhere in the world, at any time, in the service of God. Even though Jesus provided for the twelve who constantly traveled with Him, when He died the only possessions that He had for them to fight over were the clothes on His back. A life with so little possessions requires a totally different soul than most people have, including most saved people.

John 8:31-32 says: Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. Here we see God's requirement for an ongoing relationship with the use of the word continue. In addition, we see that truth comes from God's word. Further, we already mentioned the Word Study on Truth and that the true definition of the word truth, is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging Word.' thus, we see that this matches the other verse from John in that both are telling us that it takes more than just the word of God, because many people use the word of God as a basis for their doctrinal error. No, we can not understand the word of God on our own (1Corinthians 2:14) but we also need guidance from the Spirit of truth (John 16:13).

So, we have looked at the fact that the goal of our sentence is to save your souls. We have also seen that the engrafted word is what is able to save your souls which means that we need the word of God as interpreted by the Spirit of God (the Spirit of truth). With this understanding, we now need to look at the word engrafted.

Morrish Bible Dictionary defines this word as: 'Implanted: when God's word is received by faith it takes root in the soul, and influences the whole being of the receiver. Jas 1:21.' All other dictionaries say that this is just a longer version of the word graff / graft. (Please see the note for Romans C11S23 about this word). A summary of the definition from Webster's 1828 is: 'A small shoot or cion of a tree, inserted in another tree as the stock which is to support and nourish it. these unite and become one tree, but the graft determines the kind of fruit.' thus, we see that the Spirit of truth inserts the word of God into the areas of which are controlled by our soul and the fruit is controlled by the inserted word of God. Therefore, our sentence is literally saying that God saves our souls by having the Spirit of truth inserts the word of God into way we think, our emotional reactions to circumstances and the way that we decide what to do. It is only when these areas of our life show the fruit of the word of God that we can say that God has saved our souls. However, since these areas are ongoing throughout all of our life, this salvation is also ongoing throughout all of our life.

Having understood all of that, we can now return to the rest of our sentence and understand it, especially these emotionally charged words. But before we look at them we need to look at the action words of lay apart and receive. This matches the message of put off and put on Found in Ephesians 4:22-32 and Colossians 3:8-15. Once more, as seen all throughout the Bible, we see that we are told to get out sin before adding in what comes from God so that our indwelling sin does not corrupt what God gives us.

After we lay apart our sinful attitudes, James adds (and), the requirement to receive with meekness the engrafted word, which is able to save your souls. Thus, we can not truly do the receiving until after we lay apart all filthiness and superfluity of naughtiness.

The main thing that we need to pay attention to, about the receiving, which we have not already covered is the phrase with meekness. Once more we see that meekness is an attitude. However, instead of it being a sinful attitude, it is one that God wants us to put on (Ephesians 4:24; Ephesians 6:11; Romans 13:12; 1Corinthians 15:53-54; Galatians 3:27; Colossians 3:10-14).

Please see the note for Galatians C6S1 about the word meek. That note has links to every place in the Bible where we find any form of this word, a note for each usage, the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'Strength under control of God's Holy Spirit'.

If we look at all of the parts of this sentence, which have been discussed in detail, we see that we need to lay apart all lifestyle attitudes and actions of sins and then receive with meekness the engrafted word, which is done by God's Holy Spirit (Spirit of truth) in an ongoing relationship which will last for the rest of our life in this world. When we do this, God is able to save your souls.

We see the Bible talk about save your souls (not just verses with the exact phrase) in: Psalms 6:4; Psalms 69:1; Psalms 72:13; Psalms 86:2; Psalms 109:31; Ezekiel 13:18-19; Ezekiel 18:27; Hebrews 10:39; James 1:21; James 5:20; 1Peter 3:20.

Most of the word definitions for this sentence were already covered within this note.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. We find this word within 2Timothy in: 1:9; 2:10 and 3:15. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . We find this word, in James, in: 1:21; 2:14; 4:12; 5:15 and 5:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lay. Isa 2:20; 30:22; Eze 18:31; Ro 13:12-13; Eph 4:22; Col 3:5-8; Heb 12:1; 1Pe 2:1,11 filthiness. Jas 4:8; Eze 36:25; 2Co 7:1; Eph 5:4 and receive. Ps 25:9; Isa 29:19; 61:1; Zep 2:3; Mt 5:5; Ac 10:33; 1Th 1:5; 2:13 the engrafted. Joh 6:63,68; Ro 6:17 (margin) Ro 11:17; Heb 4:2 which. Ac 13:26; Ro 1:16; 1Co 15:2; Eph 1:13; 2Ti 3:15-17; Tit 2:11; Heb 2:3; 1Pe 1:9 General references. exp: Pr 23:12; Lu 11:28; 1Pe 1:9'.

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C1-S19 (Verse 22) Do what God commands.

But be ye doers of the word,
and not hearers only,
deceiving your own selves..

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while changing direction. Everyone understands when I say: 'If I say one thing and do another then I am a liar'. Our last phrase (deceiving your own selves) tells us that saved people can not only be liars who are obvious to the world, but they can deceive themselves into believing that they are true Christians. All saved people have to do is hear the word of God and not do in order to deceive themselves Unfortunately, this describes the majority of people who call themselves Christian because they go to church to hear the word of God but they don't do enough for the people they meet out side of church to believe that they are truly Christian.

Since our sentence starts with the word But, and is therefore connected to the prior sentence, we see that saved people who hear but not do still have filthiness and superfluity of naughtiness. (Please see the note above for more on the connection of these two sentences.) In addition, we see that saved people who hear but not do have not received with meekness the engrafted word, which is able to save your souls. Thus, while their spirit might be saved eternally, and while their body may be replaced in the future, they will have very little salvation of their soul. The salvation of our soul is what makes us like the Son of God. The more we are like Him, the more we will enjoy heaven for eternity, because heaven is designed to please God and beings who are like God. Saved people who are not much like the Son of God will enjoy heaven about as much as a drug addicted whore who needs a fix but can't get it. Therefore, for our own eternal enjoyment, we want God to save our soul as much as is possible while we are in this life.

Please follow the links from the Treasury of Scripture Knowledge which are provided below for many other places in the Bible where we find this same doctrine said other ways and in other places.

Please see the note for Romans C4S21 which explains that true belief requires us to do.

Please see the note for 1:19 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'.

Please see the note for Galatians C6S3 about deceiveth himself. That note has links to several places where the Bible warns us about this possibility along with how the Bible tells us how to avoid doing this. Please also see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The functional definition is: 'to take said, to ensnare'. The note for 1Corinthians has links to every place in the New Testament where we find forms of this word and those links are separated by the exact word. The note for Romans has links from other commentators. The only other place in James (1:26) where we see this word he is warning us about deceiveth his own heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Jas 4:17; Mt 7:21-25; 12:50; 28:20; Lu 6:46-48; 11:28; 12:47-48; Joh 13:17; Ro 2:13; Php 4:8; Col 3:17; 1Jo 2:3; 3:7; 3Jo 1:11; Re 22:7 deceiving. Jas 1:26; Isa 44:20; Ob 1:3; 1Co 3:18; 6:9; 15:33; Ga 6:3,7; 2Ti 3:13; Tit 3:3; 2Pe 2:13; 1Jo 1:8; Re 12:9 General references. exp: Pr 14:12; 23:12; Lu 11:28'.

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C1-S20 (Verse 23-24) Why listening to God's Word is not enough.

Equivalent Section: An analogy provided.

For if any be a hearer of the word,
and not a doer,
he is like unto a man beholding his natural face in a glass:.

Equivalent Section: the results shown with the analogy.

For he beholdeth himself,
and goeth his way,
and straightway forgetteth what manner of man he was..

A lot of people think that they are a lot more attractive than they really are, although some think less of themselves than they should. Those who think less tend to emphasize the importance of the outward image and downplay the inner person. In fact, those people who think too much of themselves actually have the same problem. And that is exactly what our sentence is actually saying. When people really look at themselves in a mirror (glass), they concentrate on what they see, which is the outward image. With that concentration on the outward image, people, at least temporarily, forget what type (manner) of person they are on the inside. This is what James tells us that we are doing when we hear but do not the word of God. That condition continues so long as we hear but do not.

Please see the note for 1:19 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'.

Please see the note for Colossians 2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'. We find forms of this word, in James, in: 1:23-24; 3:3; 3:4; 5:4; 5:7; 5:9 and 5:11.

Please see the note for Luke 1:5 about the word course. The functional definition for this word is: 'A set way for someone or something to move from an existing position in order to reach a goal'. The course of nature of this sentence is: 'The natural reaction of anger and violence within man'.

Please see the notes for Romans C11S25 and 1Corinthians C11S14 about the word natural. Please see the note in Romans for links to every verse in the Bible which use any form the word natural. The functional definition is: 'things which obey the laws of this physical world'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'The power, position, authority and presence of the being that is presented to us'. Most people, especially the natural man, imagine that they have more power and authority than they truly have.

We find forms of the word glass in: Job 37:18; Isaiah 3:23; 1Corinthians 13:12; 2Corinthians 3:18; James 1:23; Revelation 4:6; Revelation 15:2; Revelation 21:18; Revelation 21:21. All of the dictionaries speak about the material. However, the usage within the Bible is: 'mirror'.

Please see the note for Mark 1:18 about the words straight / straightway. The functional definition for this word is: 'adv. straight and way. Immediately; without loss of time; without delay'.

Please see the note for Psalms 119:16 about the word forget. The functional definition for this word is: 'To lose the remembrance of; to let go from the memory'.

Please see the note for 1Corinthians C15S30 about the word manner. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 2:14-26; Jer 44:16; Eze 33:31-32; Mt 7:26-27; Lu 6:47-7:16 exp: Pr 23:12; Lu 11:28.
what. Jg 8:18; Mt 8:27; Lu 1:66; 7:39; 1Th 1:5; 2Pe 3:11 General references. exp: Pr 23:12; Lu 11:28'.

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C1-S21 (Verse 25) Promise of blessing for obedience.

But whoso looketh into the perfect law of liberty,
and continueth therein,
he being not a forgetful hearer,
but a doer of the work,
This man shall be blessed in his deed..

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. Where the prior sentence talked about a hearer but not a doer, our current sentence talks about hearer who is also a doer. Both hear. One does do and the other does not do.

With the understanding that we must do, we see that this requirement includes the facts that we continueth therein and that we being not a forgetful hearer. Of course, if we forget the command then we can not continue in it.

Something that I never heard anyone explain before, but which I believe the Lord has given me insight into, is why th is added onto words. The Bible uses the word continue in 38 verses and most, if not all, of the usages have a time limit on how long something will continue or not continue. The exceptions seem to be a one-time action to start the continue and then no further action is taken to assure that the action does not stop. However, the word continueth only occurs in Job 14:2; Galatians 3:10; 1Timothy 5:5; Hebrews 7:24 and our current sentence. In each of these verses we see a need for more than a single action to continue what was done before. We also see the need for additional actions to assure that the continued action is maintained. Therefore, the functional definition is: 'Maintaining the prior action. This is different from the word continue by adding the th onto the end to indicate that it includes the requirement that any additional action also be taken to assure that the continued action is maintained. This is different from the single action which is indicated by the use of the word continue'. The functional definition of the word continue is: 'To remain in a state, or place; to abide for any time indefinitely'. However, the Biblical usage of the word continue does not include overcoming anything which stops the continued action and 'remains in a state, or place; to abide for any time indefinitely', only so long as something else does not interfere with that 'state, or place'.

With this in mind, we can also say that looketh is: 'an ongoing action of look that keeps on keeping on'. Please see the note for Philippians 2:4 about the word look. The functional definition is: 'To direct the eye towards an object, with the intention of seeing it. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about LORD looketh on the heart.

We can see that this definition for adding th onto words actually matches what our sentence says about looketh because the sentence literally adds and continueth therein. The fact is that all of this sentence is emphasizing the continueth therein for each action verb within it. Further, this continueth therein matches the context and message of the entire chapter.

Returning to our sentence, we see the guaranteed (shall) promise of being blessed is only if we meet the actual requirements of this sentence. We absolutely will receive the promise if we include the requirement to continueth therein. However, when people fail to do the required action to maintain the commandment within their life (continueth therein) and then do not receive the promised blessing, they start to make excuses. Regardless if they blame themselves or God, the devil blames God before lost and spiritually immature saved people. Thus, our claim to do what is required to get the blessing, followed by our failure to do so, which results in God not giving the blessing, ultimately results in supporting the lie from the devil that God's promises are not reliable. In most cases we need to stop making excuses and admit that we did not meet God's requirement to continueth therein.

Please notice the phrase he being not a forgetful hearer, but a doer of the work. The word being is: 'an ongoing verb of existence'. If someone does not continue to be not a forgetful hearer, but a doer of the work, he does not continueth therein. In addition, as already pointed out about the th added onto a word, both looketh and continueth give us verbs of ongoing activity which match our verb on ongoing existence. This doubling of ongoing verbs makes this a doctrine that all saved must believe and makes this the basis of our personal judgment at the judgment seat of Christ.

We have looked at everything in this sentence but the phrase law of liberty. This phrase is only found in our current sentence and in James 2:12. There we read So speak ye, and so do, as they that shall be judged by the law of liberty. and we know that saved will be judged at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). Therefore, this perfect law of liberty is the law which will be used to judge the saved. This definition matches what we find in other places of the Bible.

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

We find forms of the word law occurring in James in: law of liberty: 1:25 and in James 2:12; royal law: 2:8 lawgiver: 4:12 law: 2:9; 2:10; 2:11; 2:12 and 4:11. Basically, many people will tell you that James 2 is about faith and works. However, what it really is telling us is how these are viewed by the law and how the law will be used to judge our personal faith and works.

The word of means 'belongs to'. Thus, the law of liberty is the law that 'belongs to' liberty. Please see the note for 1Corinthians 8:9 about the word liberty. The Morrish Bible Dictionary defines this word as: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36. 2. the conscience set free from guilt, as when the Lord said to several, "Thy sins be forgiven thee: go in peace." 3. Freedom from the law, etc. "Stand fast therefore in the liberty wherewith Christ hath made us free." Ro 7:24-25; Ga 5:1. Jesus said, "I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture." Joh 10:9. 4. the Christian's deliverance from the power of sin by having died with Christ, as in Ro 6:8-22; and, having reckoned himself dead to sin, experimentally enjoying liberty, as in Ro 8:2-4, after experiencing that the flesh is too strong for him the deliverance is realized by the Spirit of life in Christ Jesus, and the love of God is known and enjoyed. Christ is then the object before the soul, and not self'.

This definition is important because it points us to the true Biblical use of the word liberty, which is: 'obtained by Christ for those that were captives of Satan'. However, if Christ makes us free, but we refuse to leave Satan's jail or return to it, then we prove that Christ wasted His efforts. Returning to our sentenced we see: whoso looketh ('an ongoing action of look that keeps on keeping on') into the perfect law of liberty ('the law that will be used to judge the saved at the judgment seat of Christ because Christ has given us liberty from sin and Satan to serve God and our judgment will be based upon how we used that liberty') and continueth therein (the requirement to 'keep on keeping on' is doubled to make this a doctrine that all saved must believe and makes this the basis of our personal judgment) he being not a forgetful hearer, but a doer of the work (You can't do what you don't remember to do) THIS man shall be blessed in his deed. The this within our sentence makes this a conditional promise which is only given to those saved people who meet the requirements specified here.

the word whoso means that this promise is available to anyone. However, since only saved can, and will, meet the rest of the conditions contained within this sentence, the promise will actually only be given to saved people.

Please see the note for Philippians 2:4 about the word look. The functional definition is: ' We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek. Todirect the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for 1:4 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'.

The words law, liberty and law of liberty were dealt with earlier. In addition, the law of liberty is perfect because it comes from God and is the basis of our judgment at the judgment seat of Christ because there must be a law which is used to judge our personal relationship with Christ.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent. The words continueth and therein were dealt with earlier along with what they are applied to within our sentence. We also see thi word continue used in this Bible book in: James 4:13.

The word forgetful is only used within James in this sentence and the prior sentence. This sentence starts with the word But, which connects it to the subject of the prior sentence while going in a different direction. The prior sentence told us about a forgetful man and this sentence tells us about the man who is not a forgetful hearer.

Please see the note for Psalms 119:16 about the word forget. The functional definition for this word is: 'To lose the remembrance of; to let go from the memory'.

Please see the note for 1:19 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 1:12 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'looketh. Pr 14:15; Isa 8:20; 2Co 13:5; Heb 12:15 the perfect. Jas 2:12; Ps 19:7-10; 119:32,45,96-105; Ro 7:12,22-23 liberty. Joh 8:32,36; Ro 8:15; 2Co 3:17-18; Ga 5:1; 1Pe 2:16 and. 1Sa 12:14; Joh 8:31; 15:9-10; Ac 2:42; 13:43; 26:22; Ro 2:7-8; 11:22; Col 1:23; 1Ti 2:15; 4:16; 1Jo 2:24 a forgetful. Jas 1:23-24 this. Ps 19:11; 106:3; 119:2-3; Lu 6:47-49; 11:28; Joh 13:17; 1Co 15:58; Re 14:13; 22:14 deed. or, doing. General references. exp: De 11:27; Pr 23:12; Lu 11:28'.

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C1-S22 (Verse 26) Proof of vanity.

If any man among you seem to be religious,
and bridleth not his tongue,
but deceiveth his own heart,
This man's religion is vain..

All of the sentences from C1-S17 through the end of the chapter (C1-S23) are connected together and provide a single concluding sub-group of this chapter. Please consider all of them, and their related notes, together in order to get the proper understanding of this sub-group of sentences. In particular, this sentence and the next summarize this chapter which tells us practical ways to tell the difference between a man whose religion is vain and one who has pure religion.

The word religion is only used in this sentence and the next within James. This word occurs within the Bible only in:

Acts 13:43 : says Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God. this follows Paul speaking in the synagogue at Antioch in Pisidia. The religious proselytes were non-Jews who were obeying the Jews' religion.
Acts 26:5 : says Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Here we see that lost people have religion and that they can be very zealous in it.
Galatians 1:13-14 : says For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. in this sentence (Please see the note for it), Paul compares his conversation while he was a lost zealous religious man to his conversation after he received personal salvation.
Our current sentence: tells us that religion (can be) vain. This is a religion that obeys the laws of man while ignoring a personal relationship with God.
Our next sentence: tells us that religion (can be) pure. This is a religion that that is '100%' following a personal relationship with God. (Please see the next note for more details.)

With this in mind, we see that James closely ties bridleth not his tongue to seems ('has the outward show') to be religious with the word and. Further, our sentence tells us that this combination reveals that the person is not what he seems ('has the outward show'), but deceiveth his own heart, (and) this man's religion is vain. from this we can conclude that when we deceive ourselves, we are using pride and vanity to tell ourselves that we are doing what God will bless even while we are heading towards punishment for our vanity. The only way to avoid this situation is to be sure that we are doing all that James tells us to do in order to be sure that our religion is pure.

We find forms of the word bridle only in: 2Kings 19:28; Job 30:11; Job 41:13; Psalms 32:9; Psalms 39:1; Proverbs 26:3; Isaiah 30:28; Isaiah 37:29; James 1:26; James 3:2 and Revelation 14:20. The functional definition is: 'something which controls'. The context of James 3:2 shows us this in the clearest way and, once people see this definition, it becomes easy to see that this is the same usage used in every occurrence within the Bible.

Easton's Bible Dictionary defines this word as: 'Three Hebrew words are thus rendered in the Authorized Version. (1.) Heb. mahsom' signifies a muzzle or halter or bridle, by which the rider governs his horse (Ps 39:1).
(2.) Me'theg, rendered also "bit" in Ps 32:9, which is its proper meaning. Found in 2Ki 19:28, where the restraints of God's providence are metaphorically styled his "bridle" and "hook." God's placing a "bridle in the jaws of the people" (Isa 30:28; 37:29) signifies his preventing the Assyri and from carrying out their purpose against Jerusalem.
(3.) Another word, re'sen, was employed to represent a halter or bridle-rein, as used Ps 32:9; Isa 30:28. In Job 30:11 the restraints of law and humanity are called a bridle.' Webster's 1828 dictionary defines this word as: 'n. 1. the instrument with which a horse is governed and restrained by a rider; consisting of a head-stall, a bit, and reins, with other appendages, according to its particular form and uses. 2. A restraint; a curb; a check. 3. A short piece of cable well served, attached to a swivel on a chain, laid in a harbor, and the upper end drawn into a ship and secured to the bits. the use is to enable a ship, when moored, to veer with the wind and tide. Bowline bridles are short legs or pieces of rope, running through iron thimbles, by which the bowline attaches to different places on the leech or edge of a large sail.
BRI'DLE, v.t. to put on a bridle; as, to bridle a horse. 1. to restrain, guide or govern; to check, curb or control; as, to bridle the passions; "to bridle a muse." Bridle the excursions of youth.
BRI'DLE, v.i. to hold up the head, and draw in the chin.'

Nave's Topical Bible provides links for this word as: 'General scriptures concerning: Ps 32:9; Pr 26:3; Re 14:20. FIGURATIVE : 2Ki 19:28; Ps 39:1; Jas 1:26. BIT: Ps 32:9; Jas 3:3'.

Thompson Chain Topics provides links for this word as: 'Ps 32:9; Pr 26:3; Re 14:20'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The Biblical definition of tongue as: 'a human language'. Also see language in Acts 2:6. We find forms of this word, in James, in: 1:26; 3:5; 3:6 and 3:8. What we see in this sentence is that we are to control the type of language that we use. This is what most people mean when they say 'Don't swear!' even though swearing. has a different Biblical definition. As seen by the verses listed above, James has much more to say on this subject later in his epistle.

From the notes and links provided, it should be obvious that the phrase bridleth not his tongue means that this person 'does not control the way that he speaks'. This person 'has diarrhea of the mouth' and 'says whatever is on his mind' regardless of consequences. God wants us to say the truth but to say it in a loving way that gives a good testimony of God controlling our life. In addition, as we see with the Biblical use of the word mystery, there are times that God withholds certain truths until we are spiritually mature enough to handle them. God wants His people to use the same consideration when dealing with other people.

Please see the note for Galatians C6S3 about deceiveth himself. That note has links to several places where the Bible warns us about this possibility along with how the Bible tells us how to avoid doing this. Please also see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The functional definition is: 'to take said, to ensnare'. The note for 1Corinthians has links to every place in the New Testament where we find forms of this word and those links are separated by the exact word. The note for Romans has links from other commentators. The only other place in James (1:22) where we see this word he is warning us about deceiving your own selves. In addition, since the word deceiveth has the th added to it, we see that this is an ongoing continuing action of deceive.

We find forms of the word heart occurring 954 times in 877 verses of the Bible, 167 times in 159 verses of the New Testament, and in James, in: 1:26; 3:14; 4:8;5:5 and 5:8. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

When we put these words together, we see that deceiveth his own heart means: 'an ongoing continuous action to take or to ensnare his own short term way that he thinks (mind), his own short term way that he emotionally respond to circumstances (emotions) and the his own short term way that he makes decisions (will) so that he ends up in doctrinal error in these areas of life'.

Webster's 1828 defines religion as: 'n. relij'on. L. religio, from religo, to bind anew; re and ligo, to bind. this word seems originally to have signified an oath or vow to the gods, or the obligation of such an oath or vow, which was held very sacred by the Romans. 1. Religion, in its most comprehensive sense, includes a belief in the being and perfections of God, in the revelation of his will to man, in man's obligation to obey his commands, in a state of reward and punishment, and in man's accountableness to God; and also true godliness or piety of life, with the practice of all moral duties. It therefore comprehends theology, as a system of doctrines or principles, as well as practical piety; for the practice of moral duties without a belief in a divine lawgiver, and without reference to his will or commands, is not religion. 2. Religion, as distinct from theology, is godliness or real piety in practice, consisting in the performance of all known duties to God and our fellow men, in obedience to divine command, or from love to God and his law. James 1. 3. Religion, as distinct from virtue, or morality, consists in the performance of the duties we owe directly to God, from a principle of obedience to his will. Hence we often speak of religion and virtue, as different branches of one system, or the duties of the first and second tables of the law. Let us with caution indulge the supposition, that morality can be maintained without religion. 4. Any system of faith and worship. in this sense, religion comprehends the belief and worship of pag and and Mohammedans, as well as of christians; any religion consisting in the belief of a superior power or powers governing the world, and in the worship of such power or powers. thus we speak of the religion of the Turks, of the Hindoos, of the Indians, etc. as well as of the christian religion. We speak of false religion, as well as of true religion. 5. the rites of religion; in the plural'.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. The functional definition is: 'Empty; worthless; having no substance, value or importance'. We find forms of this word, in James, in: 1:26; 2:20 and 4:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seem. Pr 14:12; 16:25; Lu 8:18; 1Co 3:18; Ga 2:6,9; 6:3 bridleth. Jas 1:19; 3:2-6; Ps 32:9; 34:13; 39:1-2; 141:3; Pr 10:19,31; 13:2-3; 15:2; 16:10; 19:1; 21:26; Eph 4:29; 5:4; Col 4:6; 1Pe 3:10 but. Jas 1:22; De 11:16; Isa 44:20; Ga 6:3 this. Jas 2:20; Isa 1:13; Mal 3:14; Mt 15:9; Mr 7:7; 1Co 15:2,15; Ga 3:4 General references. exp: Pr 13:3; 21:23; 1Co 15:14; Jas 3:3'.

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C1-S23 (Verse 27) Proof of pure religion.

Pure religion and undefiled before God and the Father is this,
To visit the fatherless and widows in their affliction,
and to keep himself unspotted from the world..

Our sentence does not start with a word which connects it to the prior sentence, but the context makes it clear that this sentence is given as the opposite extreme from the prior sentence. These two sentences give us the two extremes of how well saved people obey God. When the Bible does this, everything in between is implied. All of us have a religious conversation which is between these extremes. This chapter gives us many ways to test where we are between these extremes and allows us to understand why God does or does not bless us. The closer that we are to pure religion and undefiled before God, as verified by the tests within our chapter, the more we can expect to be blessed by God. The closer that we are to having a religion (that) is vain, as verified by the tests within our chapter, the more we can expect to be cursed by God. The notes for each sentence within this chapter explain how that particular sentence, or sub-group of sentences, is used to test where our personal religious conversation falls between these two extremes.

As already discussed, the word pure is defined as; '100%'. The phrase pure religion is a religion that that is '100%' following a personal relationship with God. Please notice that our sentence adds and undefiled. Webster's 1828 dictionary defines this word as: 'Not defiled; not polluted; not vitiated'. Since sin defiles us, pure religion does everything possible to avoid sin. This is seen in the next phrase of our sentence which says: To visit the fatherless and widows in their affliction. 4:17 says: Therefore to him that knoweth to do good, and doeth it not, to him it is sin. the phrase in our current sentence tells us that pure religion avoids even this sin by doing what most people think of as an extreme. No Godly act is too extreme for pure religion.

The last phrase of our sentence is: and to keep himself unspotted from the world. Forms of the word spot occur in: Genesis 30:32-33; Genesis 30:35; Genesis 30:39; Leviticus 13:2; Leviticus 13:4; Leviticus 13:19; Leviticus 13:23-26; Leviticus 13:28; Leviticus 13:38-39; Leviticus 14:56; Numbers 19:2; Numbers 28:3; Numbers 28:9; Numbers 28:11; Numbers 29:17; Numbers 29:26; Deuteronomy 32:5; Job 11:15; Song 4:7; Jeremiah 13:23; Ephesians 5:27; 1Timothy 6:14; Hebrews 9:14; James 1:27; 1Peter 1:19; 2Peter 2:13; 2Peter 3:14; Jude 1:12 and Jude 1:23. Most of these are part of the Mosaic Law dealing with leprosy. All of the New Testament references are symbolic of spiritual leprosy. Thus, we can say that keep himself unspotted from the world means: 'Don't let even the smallest appearance of corruption from the world appear on you'.

If the reader has doubts about the comments on the last two phrases, then think about the definition of undefiled and you should see that any changes to the notes above would allow at least some defilement.

Please see the note for Luke 1:67-75 about the word visit. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: 'a woman whose husband has died'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word affliction. The functional definition is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'. We find forms of the word affliction in: 1:27; 4:9; 5:10 and 5:13.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for James 3:6 about the word defile. It has links to every place in the New Testament where we find any form of this word. The functional definition is: 'To make impure'. The word undefiled means 'not defiled', which means that we are to avoid anything that could defile us.

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. We find forms of the word world occurring in James, in: 1:27; 2:5; 3:6 and 4:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pure. Jas 3:17; Ps 119:1; Mt 5:8; Lu 1:6; 1Ti 1:5; 5:4 to visit. Job 29:12-13; 31:15-20; Ps 68:5; Isa 1:16-17; 58:6-7; Mt 25:34-46; Ga 5:6; 6:9-10; 1Jo 3:17-19 to keep. Jas 4:4; Joh 17:14-15; Ro 12:2; Ga 1:4; 6:14; Col 3:1-3; 1Jo 2:15-17; 5:4-5,18 General references. exp: Ex 22:22; Mt 5:42'.

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James Chapter 2

links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2-4), C2-S3 (Verse 5), C2-S4 (Verse 6), C2-S5 (Verse 6), C2-S6 (Verse 7), C2-S7 (Verse 8-9), C2-S8 (Verse 10), C2-S9 (Verse 11), C2-S10 (Verse 11), C2-S11 (Verse 12), C2-S12 (Verse 13), C2-S13 (Verse 14), C2-S14 (Verse 14), C2-S15 (Verse 15-16), C2-S16 (Verse 17), C2-S17 (Verse 18), C2-S18 (Verse 19), C2-S19 (Verse 20), C2-S20 (Verse 21), C2-S21 (Verse 22), C2-S22 (Verse 23), C2-S23 (Verse 24), C2-S24 (Verse 25), C2-S25 (Verse 26)'.

Please use This link to see the chapter summary.

Chapter Summary from Treasury of Scripture Knowledge.

1-12	It is not agreeable to Christian profession to regard the rich, and to despise the poor brethren;
13	rather we are to be loving and merciful;
14-16	and not to boast of faith where no deeds are;
17-18	which is but a dead faith;
19-20	the faith of the devils;
21-24	not of Abraham;
25-26	nor Rahab.

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C2-S1 (Verse 1) Handle the faith of our Lord Jesus Christ properly.

My brethren,
have not the faith of our Lord Jesus Christ,
the Lord of glory,
with respect of persons..

As explained in the summary of this chapter, our sentence tells us what to do and then the rest of the chapter gives us two different ways that people violate this command, even while denying that they are doing so. Thus, our sentence is the theme of the chapter and, therefore, the entire chapter needs to be considered when we determine what we are being told in this sentence.

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. 2:10 through 2:13 form a sub-group of sentences within this chapter and discuss the legal aspects, including our future judgment, and tell us why we don't want to have respect of persons. 2:14 through 2:18 form a sub-group of sentences within this chapter and discuss how we handle the faith of our Lord Jesus Christ in our personal walk within this life. The first sentence of our chapter shows how this subject is connected to what James has already discussed within this chapter. 2:19 through 2:3 form a sub-group of sentences within this chapter and use Abraham and devils to show us how the Bible gives us examples of the doctrine that James is explaining within this chapter. Finally, 2:24 through 2:26 (the end of the chapter) form a sub-group of sentences within this chapter and provide the doctrinal conclusion of this chapter. Thus, our chapter starts out telling us how to handle the faith of our Lord Jesus Christ. It is concluded with Ye see then how that by works a man is justified...For as the body without the spirit is dead, so faith without works is dead also. In between we are told how the faith of our Lord Jesus Christ is supposed to produce works and that those works are what justify His faith when He saved us.

Our sentence uses two different sets of titles (Lord Jesus Christ and Lord) for the Son of God. Many people make the mistake of thinking that this is not important, but that thought is doctrinal error which causes God's people to disobey the command to live by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4). The doctrinal difference between these two different titles is explained in the notes, within the Lord Jesus Christ Study, that are accessed by clicking on the links contained within the sentence outline above. In addition, to the difference in these titles, those notes also explain more on how these titles relate to what is said within this sentence and elsewhere within the Bible.

As pointed out in those notes, with far more detail, James uses our Lord Jesus Christ because he is speaking to saved people and our Lord Jesus Christ uses each of His main roles to tell us how to live in this life. However, James also uses the Lord of glory because there is only one and He is the Lord of glory to all beings including other beings in heaven, devils and all people regardless if they are lost or saved. (The word the is defined as: 'there is only one and here it is'). 'There is only one' Lord of glory and the Son of God is He.

This note in the Lord Jesus Christ Study also explains that the faith talked about in this sentence is not our own but 'belongs to' our Lord Jesus Christ. We only display the faith that He gives us. However, since God gave us a free will and He will not take it away from us, we determine how much, and when and how, we let the faith of our Lord Jesus Christ be displayed through our life. Our decisions in this matter will determine the amount of glory that He gives us for eternity. That is why our sentence tells us how to handle the faith of our Lord Jesus Christ. We will get the greatest eternal reward if we obey the command within this sentence, especially if we do so in respect to what the rest of this chapter tells us about.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about no respecter of persons. Please also see the note for Romans C10S13 about no difference in people.

Please see earlier in this note about the word respect and how we are not to show it to persons. Please see the note for Philippians 4:11 about the word respect. The functional definition for this word is: 'To regard; to have regard to in design or purpose'.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the faith. Ac 20:21; 24:24; Col 1:4; 1Ti 1:19; Tit 1:1; 2Pe 1:1; Re 14:12 the Lord. Ps 24:7-10; 1Co 2:8; Tit 2:13; Heb 1:3 exp: Joh 4:1. with. Jas 2:3,9; 3:17; Le 19:15; De 1:17; 16:19; 2Ch 19:7; Pr 24:23; 28:21; Mt 22:16; Ro 1:11; 1Ti 5:21; Jude 1:16 General references. exp: Mt 23:6; Joh 7:24'.

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C2-S2 (Verse 2-4) Evidence that saved people disobey the prior command.

Equivalent Section: Specific example of sinful behaviour.

Step: People look on the outward appearance.

For if there come unto your assembly a man with a gold ring,
in goodly apparel,
and there come in also a poor man in vile raiment;.

Step: Saved people respect based upon outward appearances.

And ye have respect to him that weareth the gay clothing,
and say unto him,
Sit thou here in a good place;.

Step: Saved people disrespect based upon outward appearances.

and say to the poor,
Stand thou there,
or sit here under my footstool:.

Equivalent Section: Undeniable conclusion of the example.

Are ye not then partial in yourselves,
and are become judges of evil thoughts?.

Our sentence starts with the word For and tells us why the prior sentence was true. In addition, 2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together.

In our current sentence James explains what saved people do that is wrong. In the rest of the sentences, of this sub-group, he explains why this action is wrong. Our First Equivalent Section gives a 'Specific example of sinful behaviour'. Our Second Equivalent Section then points out that doing so makes us personally (ye) partial in yourselves, and are become judges of evil thoughts. These are evil thoughts because they come from the wisdom of this world (1Corinthians C1S12).

With what James tells us in our Second Equivalent Section, we know that the message is not limited to the example found within the First Equivalent Section because there are other ways that we can act and become partial in yourselves, and are become judges of evil thoughts. Thus, we know that we are to take the way in which James reveals his example, within the First Equivalent Section, and use this way to determine other things which make us partial in yourselves, and are become judges of evil thoughts. That is: in his example James points out how saved people judge based upon outward appearances instead of looking at the inward man (Romans 7:22; 2Corinthians 4:16). He tells us that such action makes us judges of evil thoughts because the wisdom of this world produces evil thoughts and causes actions which are partial while our Lord is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13). Therefore, any time that we follow the wisdom of this world instead of the mind of Christ (1Corinthians C2S5) we are partial in yourselves, and are become judges of evil thoughts.

The Steps of the First Equivalent Section are clear on their surface and the main area of understanding needed for this sentence is in what has already been covered and in how this sentence fits within the context of the sub-group and of the chapter.

Please see the note for Hebrews 10:23-25 about the word assembly. The functional definition is: 'A congregation or religious society convened'. Please also see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'.

Please see the note for 1Corinthians C3S13 about the word gold. The functional definition for this word is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding. It is often found native in solid masses, as in Hungary and Peru; though generally in combination with silver, copper or iron. 2. Money. forme, the gold of France did not seduce-- 3. Something pleasing or valuable; as a heart of gold. 4. A bright yellow color; as a flower edged with gold. 5. Riches; wealth. Gold of pleasure, a plant of the genus Myagrum. GOLD, a. Made of gold; consisting of gold; as a gold chain'.

We find forms of the word ring occurring 55 times in 43 verses of the Bible and, in New Testament, in: Luke 15:22; James 2:2. Fausset's Bible Dictionary defines this word as: 'tabaath, "to impress with a seal." (See EARRING.) Used as "a signet" (Ge 38:18, chothem), worn on the hand, or suspended, as the Arabs do, by a cord from the neck. Pharaoh's transfer of his ring from his finger to Joseph betokened his investing him with royal authority (Ge 41:42; a device, as the beetle or the owner's name, was engraven on it, Ex 28:11). So Ahasuerus in the case of Haman (Es 3:8-10), and Mordecai (Es 8:2). In Lu 15:22 it is the father's token of favor, dignity, and sonship to the prodigal; Roman slaves wore no gold rings. We are no longer slaves, but God's free sons when we believe, and receive the Holy Spirit as the pledge of sonship and earnest of sharing the Father's glory (Ga 4:3-7). Rich men (especially Romans of the equestrian order, whose badge the ring was) wore many rings on the left hand (Jas 2:2). Greek "golden-ringed," not merely with one ring.
Christians derived the usage of the wedding ring from the Jews. the ring was treasured much, and so symbolizes what is most precious to us (Jer 22:24, Jehoiachin's popularity is alluded to); the signet ring was worn on the right hand (contrast Hag 2:23). A costly sacrifice to the Lord (Ex 35:22). Song 5:14, "his hands" bent are compared to "rings" in which "beryls" are set, as the nails in the fingers; compare as to our names being "sealed" upon His heart, Song 8:6, and palms, Isa 49:16. the bride desires herself to be a signet ring on His arm. God in turn seals us with His signet (Re 7:2-4), "I will make thee as a signet" (Hag 2:23), i.e. an object of constant regard, as the ring is ever before the eye. Christ the Antitype is always in the Father's presence, ever pleasing in His sight; so we, through Him our representative. the signet represents legally the owner; so Christ wields the Father's delegated authority (Mt 28:18; Joh 5:22-23)'.

Please see the note for 1:17 about the word good. The functional definition is: 'what comes from God'. Our sentence uses this word in contrast to the phrase under my footstool to show preference based upon physical placement of two people. In our sentence, the word good is used for what men consider to be good. The phrase goodly apparel means: 'what men consider to be rich clothing'. The phrase good place means: 'a far better place to be at while attending the service'.

Please see the notes for Mark 12:42 and 2Corinthians 6:10 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

Please see the note for Philippians 3:20-21 about the word vile. The functional definition is: 'Base; mean; worthless; despicable'.

Please note that James applies the words apparel, raiment, and clothing interchangeably. While the exact definitions of these words vary, their application can be the same, as shown within this sentence.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for Luke 9:12 about the word wear. The functional definition for this word is: 'To carry appendant to the body, as clothes or weapons; as, to wear a coat or a robe; to wear a sword; to wear a crown'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. Webster's 1828 dictionary defines this word as: 'to be upon the feet, as an animal; not to sit, kneel or lie. The absolution to be pronounced by the priest alone, standing. And the king turned his face about and blessed all the congregation of Israel, and all the congregation of Israel stood. 1 Kings 8. 2. to be erect, supported by the roots, as a tree or other plant. Notwithstanding the violence of the wind, the tree yet stands. 3. to be on its foundation; not to be overthrown or demolished; as, an old castle is yet standing. 4. to be placed or situated; to have a certain position or location. Paris stands on the Seine. London stands on the thames. 5. to remain upright, in a moral sense; not to fall. Tostand or fall, free in thy own arbitrement it lies. 6. to become erect. Mute and amazd, my hair with horror stood. 7. to stop; to halt; not to proceed. I charge thee, stand, and tell thy name. 8. to stop; to be at a stationary point. Say, at what part of nature will they stand? 9. to be in a state of fixedness; hence, to continue; to endure. Our constitution has stood nearly forty years. It is hoped it will stand for ages. Commonwealth by virtue ever stood. 10. to be fixed or steady; not to vacillate. His mind stands unmoved. 11. to be in or to maintain a posture of resistance or defense. Approach with charged bayonets; the enemy will not stand. The king granted the Jews to stand for their life. Esther 8. 12. to be placed with regard to order or rank. Note the letter that stands first in order. Gen. Washington stood highest in public estimation. Christian charity stands first in the rank of gracious affections. 13. to be in particular state; to be, emphatically expressed, that is, to be fixed or set; the primary sense of the substantive verb. How does the value of wheat stand? God stands in no need of our services, but we always stand in need of his aid and his mercy. Accomplish what your signs foreshow; I stand resignd. 14. to continue unchanged or valid; not to fail or become void. No condition of our peace can stand. My mercy will I keep for him, and my covenant shall stand fast with him. Psalm 89. 15. to consist; to have its being and essence. Sacrifices--which stood only in meats and drinks. Hebrews 9. 16. to have a place. This excellent man, who stood not on the advantage-ground before, provoked men of all qualities. 17. to be in any state. Let us see how our matters stand. As things now stand with us-- 18. to be in particular respect or relation; as, to stand godfather to one. We ought to act according to the relation we stand in towards each other. 19. to be, with regard to state of mind. Stand in awe, and sin not. Psalm 4. 20. to succeed; to maintain ones ground; not to fail; to be acquitted; to be safe. Readers by whose judgment I would stand or fall-- 21. to hold a course at sea; as, to stand from the shore; to stand for the harbor. From the same parts of heavn his navy stands. 22. to have a direction. The wand did not really stand to the metal, when placed under it. 23. to offer ones self as a candidate. He stood to be elected one of the proctors of the university. 24. to place ones self; to be placed. I stood between the Lord and you at that time-- Deuteronomy 5. 25. to stagnate; not to flow. --Or the black water of Pomptina stands. 26. to be satisfied or convinced. Though Page be a secure fool, and stand so firmly on his wifes frailty-- 27. to make delay. I cannot stand to examine every particular. 28. to persist; to persevere. Never stand in a lie when thou art accused. 29. to adhere; to abide. Despair would stand to the sword. 30. to be permanent; to endure; not to vanish or fade ; as, the color will stand. Tostand by, 1. to be near; to be a spectator; to be present. I stood by when the operation was performed. this phrase generally implies that the person is inactive, or takes no part in what is done. In seamens language, to stand by is to attend and be ready. Stand by the haliards. 2. to be aside; to be placed aside with disregard. In the mean time, we let the commands stand by neglected. 3. to maintain; to defend; to support; not to desert. I will stand by my friend to the last. Let us stand by our country. to stand by the Arundelian marbles, in Pope, is to defend or support their genuineness. 4. to rest on for support; to be supported. This reply standeth by conjecture. Tostand for, 1. to offer ones self as a candidate. How many stand for consulships?--Three. 2. to side with; to support; to maintain, or to profess or attempt to maintain. We all stand for freedom, for our rights or claims. 3. to be in the place of; to be the substitute or representative of. A cipher at the left hand of a figure stands for nothing. I will not trouble myself, whether these names stand for the same thing, or really include one another. 4. In seamens language, to direct the course towards. Tostand from, to direct the course from. Tostand one in, to cost. the coat stands him in twenty dollars. Tostand in, or stand in for, in seamens language, is to direct a course towards land or a harbor. Tostand off, 1. to keep at a distance. 2. Not to comply. 3. to keep at a distance in friendship or social intercourse; to forbear intimacy. We stand off from an acquaintance with God. 4. to appear prominent; to have relief. Picture is best when it standeth off, as if it were carved. Tostand off, or off from, in seamens language, is to direct the course from land. Tostand off and on, is to sail towards land and then from it. Tostand out, 1. to project; to be prominent. Their eyes stand out with fatness. Psalm 73. 2. to persist in opposition or resistance; not to yield or comply; not to give way or recede. His spirit is come in, that so stood out against the holy church. 3. With seamen, to direct the course from land or a harbor. Tostand o, 1. to ply; to urge efforts; to persevere. Stand to your tackles, mates, and stretch your oars. 2. to remain fixed in a purpose or opinion. I still stand to it, that this is his sense. 3. to abide by; to adhere; as to a contract, assertion, promise, etc.; as, to stand to an award; to stand to ones word. 4. Not to yield; not to fly; to maintain the ground. Their lives and fortunes were put in safety, whether they stood to it or ran away. Tostand to sea, to direct the course from land. Tostand under, to undergo; to sustain. Tostand up, 1. to rise from sitting; to be on the feet. 2. to arise in order to gain notice. Against whom when the accusers stood up, they brought no accusation of such things as I supposed. Acts 25. 3. to make a party. When we stood up about the corn-- to stand up for, to defend; to justify; to support, or attempt to support; as, to stand up for the administration. Tostand upon, 1. to concern; to interest. Does it not stand upon them to examine the grounds of their opinion? this phrase is, I believe, obsolete; but we say, it stands us in hand, that is, it is our concern, it is for our interest. 2. to value; to pride. We highly esteem and stand much upon our birth. 3. to insist; as, to stand upon security. Tostand with, to be consistent. the faithful servants of God will receive what they pray for, so far as stands with his purposes and glory. It stands with reason that they should be rewarded liberally. Tostand ogether, is used, but the last two phrases are not in very general use, and are perhaps growing obsolete. Tostand against, to oppose; to resist. Tostand fast, to be fixed; to be unshaken or immovable. Tostand in hand, to be important to ones interest; to be necessary or advantageous. It stands us in hand to be on good terms with our neighbors.
STAND, v.t. 1. to endure; to sustain; to bear. I cannot stand the cold or the heat. 2. to endure; to resist without yielding or receding. So had I stood the shock of angry fat. He stood the furious foe. 3. to await; to suffer; to abide by. Bid him disband the legions--and stand the judgment of a Roman senate. Tostand ones ground, to deep the ground or station one has taken; to maintain ones position; in a literal or figurative sense; as, an army stands its ground, when it is not compelled to retreat. A man stands his ground in an argument, when he is able to maintain it, or is not refuted. Tostand it, to bear; to be able to endure; or to maintain ones ground or state; a popular phrase. Tostand trial, is to sustain the trial or examination of a cause; not to give up without trial.
STAND, n. 1. A stop; a halt; as, to make a stand; to come to a stand, either in walking or in any progressive business. The horse made a stand, when he charged them and routed them. 2. A station; a place or post where one stands; or a place convenient for persons to remain for any purpose. the sellers of fruit have their several stands in the market. I took my stand upon an eminence. 3. Rank; post; station. Father, since your fortune did attain so high a stand, I mean not to descend. In lieu of this, standing is now used. He is a man of high standing in his own country. 4. the act of opposing. We have come off like Romans; neither foolish in our stands, nor cowardly in retire. 5. the highest point; or the ultimate point of progression, where a stop is made, and regressive motion commences. the population of the world will not come to a stand, while the means of subsistence can be obtained. the prosperity of the Roman empire came to a stand in the reign of Augustus; after which it declined. Vice is at stand, and at the highest flow. 6. A young tree, usually reserved when the other trees are cut. English. 7. A small table; as a candle-stand; or any frame on which vessels and utensils may be laid. 8. In commerce, a weight of from two hundred and a half to three hundred of pitch. 9. Something on which a thing rests or is laid; as a hay-stand. Stand of arms, in military affairs, a musket with its usual appendages, as a bayonet, cartridge box, etc. Tobe at a stand, to stop on account of some doubt or difficulty; hence, to be perplexed; to be embarrassed; to hesitate what to determine, or what to do'. As seen in this definition, there are many applications of this word. Within our sentence, this word is used in contrast to the word sit to convey the fact that one person is shown more respect and given more physical comfort that provided to another person under the same circumstances.

Please see the note for Hebrews 1:13 about the word footstool. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'. Please also see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

Forms of the word partiality only occur in: Malachi 2:9; 1Timothy 5:21; James 2:4 and James 3:17. Webster's 1828 dictionary defines this word as: 'Inclination to favor one party or one side of a question more than the other; an undue bias of mind towards one party or side, which is apt to warp the judgment. Partiality springs from the will and affections, rather than from a love of truth and justice. 1. A stronger inclination to one thing than to others; as a partiality for poetry or painting; a colloquial use'. Nave's Topical Bible provides references for the word partiality as: 'Forbidden among brethren: 1Ti 5:21. Of parents for particular children and its effect on other children: Ge 37:4'. Thompson Chain Topics provides references for the word partiality as: 'Sometimes Attributed to God: Job 12:6; 21:7; Ps 73:14; Ec 7:15; 9:2; Jer 12:1; Eze 18:25; Hab 1:2; Mt 20:12; Ro 9:14. Forbidden: Le 19:15; De 1:17; Job 13:10; Pr 24:23; Mal 2:9; 1Ti 5:21; Jas 2:4; Jude 1:16. Parental: Ge 25:28; 33:2; 37:3; 42:4; 48:22; 1Ch 26:10'.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ. Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. With all of these notes, it should be obvious that there are different ways to judge and only some of them are allowed to us. Our sentence is telling us about saved people who judge in a way that they are not supposed to do.

Please see the note for 1:13 about the word evil. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition is: 'Thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation'. Please also see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'assembly. Gr. synagogue. gold. Es 3:10; 8:2; Lu 15:22 goodly. Ge 27:15; Mt 11:8-9 in vile. Isa 64:6; Zec 3:3-4 General references. exp: Mt 23:6; Mr 12:39.
ye. Jude 1:16 exp: Jas 2:6. in a good place. or well, or, seemly. Tothe. Jas 2:6; Isa 65:5; Lu 7:44-46; 2Co 8:9 General references. exp: Mt 23:6; Mr 12:39.
partial. Jas 1; Job 34:19; Mal 2:9 judges. Jas 4:11; Job 21:27; Ps 58:1; 82:2; 109:31; Mt 7:1-5; Joh 7:24 General references. exp: Mt 23:6; Joh 7:24'.

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C2-S3 (Verse 5) The Biblical basis of a right belief.

Hearken,
my beloved brethren,
Hath not God chosen the poor of this world rich in faith,
and heirs of the kingdom which he hath promised to them that love him?.

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together. Where the prior sentence pointed out sinful action which was based upon an erroneous belief, this sentence gives the Biblical principal that is the basis for a true belief.

We find forms of the word hearken 238 times in 233 verses of the Bible but, in the New Testament, only in: Mark 4:3; Mark 7:14; Acts 2:14; Acts 4:19; Acts 7:2; Acts 12:13; Acts 15:13; Acts 27:21 and James 2:5. Webster's 1828 dictionary defines this word as: 'to listen; to lend the ear; to attend to what is uttered, with eagerness or curiosity. The furies hearken, and their snakes uncurl. 2. to attend; to regard; to give heed to what is uttered; to observe or obey. Hearken, of Israel, to the statutes and the judgments which I teach you. Deut.4. 3. to listen;; to attend; to grant or comply with. Hearken thou to the supplication of thy servant. l Kings 8.'. Basically, James starts this sentence by saying: 'Hey! Pay attention!'.

Once he has our attention, James then softens his approach by saying my beloved brethren. Thus, we know that his message is not harsh but one of love and kindness. This combination is intended to make us pay attention and think about what he will say without making us upset and defensive. This sentence is following one where he said that some saved people are acting wrong. With this approach people can feel that James is not blaming them even if they are guilty of the error identified in the prior sentence. James just wants to tell us about a problem so that we can deal with it personally if it is part of our life.

Now that James has our attention, he uses the next two phrases to deliver the true message of this sentence. In our prior sentence James identified the error of preferring the rich person. Now, in our third phrase, James says Hath not God chosen the poor of this world rich in faith. The phrase rich in faith lets us know that the poor of this world are preferable from a spiritual perspective. Therefore, James is pointing out that the spiritual perspective is better than the perspective which comes from This world. However, in case someone missed his message, he says, in the next sentence, But ye have despised the poor. Therefore, James is letting us know that the error is in despising what God calls rich and, instead, valuing what the world calls rich.

In our last phrase, we read and heirs of the kingdom which he hath promised to them that love him. The and adds this phrase to the prior where James identified the poor of this world as rich in faith. Now he adds that the poor of this world are heirs of the kingdom. Therefore, while they do not have the temporary riches of this world, they do have eternal riches. Further, 1:12 uses the phrase (the Lord / God) hath promised to them that love him, which is also in our current sentence. There, the promise was for the crown of life. Here, it is for heirs of the kingdom. Thus, we see the parallel and that these promises are made only to saved people who are willing to be the poor of this world in order to receive these promises from God.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 2Timothy 2:4 about the word choose. The functional definition is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the note for 1:27 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Romans C8S16 about the word heir. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

In the Bible we have the kingdom of God, the kingdom of heaven, the kingdom of Christ, and more. James uses the phrase the kingdom to refer to all of these and any other kingdom which is in the Bible and promised to God's people. A kingdom is ruled by a king and he imposes his character upon his kingdom. Please see the verses in the New Testament and the Summary on the name / role of the word king. Please see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC about the phrase kingdom of God. Please see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please see the note for Matthew 3:2 about the phrase kingdom of heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hearken. Jg 9:7; 1Ki 22:28; Job 34:10; 38:14; Pr 7:24; 8:32; Mr 7:14; Ac 7:2 exp: Mr 4:3; Ac 2:14. Hath not. Jas 1:9; Isa 14:32; 29:19; Zep 3:12; Zec 11:7,11; Mt 11:5; Lu 6:20; 9:57-58; 16:22,25; Joh 7:48; 1Co 1:26-28; 2Co 8:9 rich. Pr 8:17-21; Lu 12:21; 1Co 3:21-23; 2Co 4:15; 6:10; Eph 1:18; 3:8; 1Ti 6:18; Heb 11:26; Re 2:9; 3:18; 21:7 exp: Pr 22:2. heirs. Mt 5:3; 25:34; Lu 12:32; 22:29; Ro 8:17; 1Th 2:12; 2Th 1:5; 2Ti 4:8,18; 1Pe 1:4; 2Pe 1:11 exp: Ga 3:29; Heb 1:14. The. or, that which. Jas 1:12; Ex 20:6; 1Sa 2:30; Pr 8:17; Mt 5:3; Lu 6:20; 12:32; 1Co 2:9; 2Ti 4:8 General references. exp: Ex 23:6; Isa 26:6; Mt 6:20; Lu 22:29; Jas 2:15'.

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C2-S4 (Verse 6) But ye have despised the poor.

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while going in a different direction. In the prior sentence James told us about the promised riches that the poor of this world receive from God. However, our current sentence is telling us about saved people who will not receive these promises from God. Someone might think: 'Wait a moment! I'm part of the poor of this world'. While that mat be a fact, people really don't identify themselves with that group, in their heart, if they, in fact, do despise the poor. Such people think of themselves as actually belonging to another group within society and only need to change the facts to make reality match their desire. However, such an attitude is the direct opposite of true Biblical faith. Such a person is not rich in faith but is desperately poor n faith.

Please notice that James uses the word ye to make this sentence something that is done on a personal level. This is not group thinking not group action, even if there are many within the group who are guilty of this sin.

Please see the note for Romans C2S4 about the word despise. The functional definition is: 'To contemn; to scorn; to disdain; to have the lowest opinion of'. Please see the note in Romans for several related links and a discussion about how the Bible truly uses this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Jas 2:3; Ps 14:6; Pr 14:31; 17:5; Ec 9:15-16; Isa 53:3; Joh 8:49; 1Co 11:22 exp: Jas 5:1. General references. exp: Ex 23:6; Le 19:15; Ec 3:16'.

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C2-S5 (Verse 6) A question to make us think.

Do not rich men oppress you,
and draw you before the judgment seats?.

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together.

In the first sentence of this sub-section, James pointed out sinful action which was based upon an erroneous belief. In the first sentence of this sub-section, James gives the Biblical principal that is the basis for a true belief. In the third sentence, he identifies the action which shows us, without a doubt, which belief we are using within our life. Now, in this sentence, he asks us a question to make us think about what he is saying and to make us ask ourselves why we would follow an erroneous belief. This error not only makes us lose eternal rewards but also makes us suffer in this world.

We find forms of the word oppress occurring 96 times in 90 verses of the Bible and, in the New Testament, in: Acts 7:24; Acts 10:38; James 2:6. Webster's 1828 defines this word as: 'v.t. L. appressus, from opprimo; ob and premo, to press. 1. to load or burden with unreasonable impositions; to treat with unjust severity, rigor or hardship; as, to oppress a nation with taxes or contributions; to oppress one by compelling him to perform unreasonable service. 2. to overpower; to overburden; as, to be oppressed with grief. 3. to sit or lie heavy on; as, excess of good oppresses the stomach'.

Nave's Topical Bible provides references for the word oppression as: 'God is a refuge from: Ps 9:9. Prayers against: Ps 17:9; 44:24; 119:121,134; Isa 38:14. God's help promised against: Ps 12:5; 72:4,14; Jer 50:34. God will judge: Ps 103:6; Ec 5:8; Isa 10; Jer 22:17; Eze 22:7; Am 4:1; Mic 2:2; Mal 3:5; Jas 5:4. National, God judges: Ac 7:7. National, relieved: Ex 3:9; De 26:7; Jg 2:14; 6; 7; 8; 10; 2Ki 13; Isa 52:4. INSTANCES OF: Of Hagar, by Sarah: Ge 16:6. Of Israelites, by Egyptians: Ex 1:10-22; 5. Rehoboam resolves to oppress the Israelites: 1Ki 12:14. UNCLASSIFIED SCRIPTURES RELATING TO: Ex 22:21-24; De 23:15-16; 24:14-15; Job 27:13-23; Ps 9:9; 10:17-18; 12:5; 62:10; 74:21; 119:134; Pr 3:31; 14:31; 22:22; 28:3; 30:14; Ec 4:1; 5:8; 7:7; Isa 1:17; 5:8; 33:15-16; 58:6; Jer 21:12; Eze 22:29; 45:9; Am 5:11-12; 8:4-6; Mic 2:1-3; Hab 2:5-11; Zec 7:10; Mt 23:2-4; Jas 2:6'.

Thompson Chain Topics provides references for the word oppression as: 'Forbidden: Ex 23:9; De 24:14; Ps 12:5; 62:10; Pr 3:31; 14:31; 22:16; 28:3; Ec 5:8; Zec 7:10. Examples of: Ex 1:14; 5:8; 2Ki 4:1; Ne 5:1; Ec 4:1; Isa 5:7; Eze 22:29; Jas 2:6; 5:4'.

Please see the note for 2:2-4 about the word judge. There are many links to many notes which deal with this word. With all of those notes, it should be obvious that there are different ways to judge and only some of them are allowed to us.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Do. Jas 5:4; Job 20:19; Ps 10:2,8,10,14; 12:5; Pr 22:16; Ec 5:8; Isa 3:14-15; Am 2:6-7; 4:1; 5:11; 8:4-6; Mic 6:11-12; Hab 3:14; Zec 7:10 and. Jas 5:6; 1Ki 21:11-13; Ac 4:1-3,26-28; 5:17-18,26-27; 13:50; 16:19-20; 17:6; 18:12 exp: Lu 1:53. General references. exp: Ex 23:6; Le 19:15; Ec 3:16'.

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C2-S6 (Verse 7) Do not they blaspheme that worthy name by the which ye are called?

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together.

In the first sentence of this sub-section, James pointed out sinful action which was based upon an erroneous belief. In the first sentence of this sub-section, James gives the Biblical principal that is the basis for a true belief. In the third sentence, he identifies the action which shows us, without a doubt, which belief we are using within our life. Then he asks us a question to make us think about what he is saying and to make us ask ourselves why we would follow an erroneous belief. This error not only makes us lose eternal rewards but also makes us suffer in this world. Now, in this sentence, he points out the spiritual wrong that rich men do to our Lord.

The worthy name by the which ye are called is Christ. True Biblical Christians were first disciples who were giving out the gospel, winning the lost to the Lord and living in a way that their enemies called them this name as an insult because there was no denying that their lives displayed Christ, according to Acts 11:19-26. Further, 1Peter 4:16 says, Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. Very few people who claim to be Christian are willing to suffer as a Christian or meet the other qualifications found in Acts. Further, Acts 26:28 says, Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. If it was a simple matter of saying '1, 2, 3, Jesus save me' Agrippa would not have had a problem with doing that. However, Agrippa understood the truth that being a true Biblical Christian requires far more than what people believe today.

The true definition of blaspheme is: 'When anyone makest themselves to be God'. That is what people do when they insist that we must accept their erroneous definition for a Biblical word, such as when people insist that they can be a Christian while refusing to fulfill all of the Biblical requirements. This action is what James is saying that these rich men do. They blaspheme that worthy name by the which ye are called by claiming to be true Christians even while refusing to fulfill all of the Biblical requirements to be what they claim to be.

Please see the notes for Mark 2:6-7 about the word blasphemy. It has several links and a discussion to explain the true Biblical usage of this word.

Please see the note for 1Corinthians C11S31 about the words worth / worthy. The functional definition for this word is: 'In a manner suited to; as, to walk worthily of our extraction. Bad. 2. Deservedly; according to merit. You worthily succeed not only to the honors of your ancestors, but also to their virtues. 3. Justly; not without cause. I affirm that some may very worthily deserve to be hated'.

Please see the note for 5:10 about the word name. The functional definition is: 'the power and authority associated with the name'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. This word is used, in this book, in: James 2:7; James 2:23 and James 5:14. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'blaspheme. Ps 73:7-9; Mt 12:24; 27:63; Lu 22:64-65; Ac 26:11; 1Ti 1:13; Re 13:5-6 worthy. Ps 111:9; Song 1:3; Isa 7:14; 9:6-7; Jer 23:6; Mt 1:23; Ac 4:12; Php 2:9-11; Re 19:13,16 by. Isa 65:15; Ac 11:26; Eph 3:15 General references. exp: Le 19:15'.

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C2-S7 (Verse 8-9) God's test on this matter.

Equivalent Section: Condition that proves obedience.

If ye fulfil the royal law according to the scripture,
Thou shalt love thy neighbour as thyself,
ye do well:.

Equivalent Section: Condition that proves disobedience.

But if ye have respect to persons,
ye commit sin,
and are convinced of the law as transgressors..

2:2 through 2:9 form a sub-group of sentences within this chapter and discuss the error of having respect of persons. Please consider all of the sentences within this sub-group together.

In the first sentence of this sub-section, James pointed out sinful action which was based upon an erroneous belief. In the first sentence of this sub-section, James gives the Biblical principal that is the basis for a true belief. In the third sentence, he identifies the action which shows us, without a doubt, which belief we are using within our life. Then he asks us a question to make us think about what he is saying and to make us ask ourselves why we would follow an erroneous belief. This error not only makes us lose eternal rewards but also makes us suffer in this world. Next, he points out the spiritual wrong that rich men do to our Lord. Now, in the final sentence of this sub-group, James brings the discussion back to scripture and gives us the application to use within our own life.

Please see the note for 1:25 about the word law. The functional definition is: 'A written code or rule that is enforced by God or some government'. This is the only place within the Bible where we find the exact phrase of: royal law. This is different from the law of liberty which we find in 1:25 and 2:12. It is also different from other law which are explained in the notes which are reached using the links provided in 1:15. The royal law is understood by looking at the other words within the sentence from James and by the fact that he tells us it is according to the scripture. The phrase Thou shalt love thy neighbour as thyself is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8. In addition, to these, the Treasury of Scripture Knowledge provides additional links, which are listed below.

Within out sentence we see two Equivalent Sections with the second starting with the word but, which follows the colon. That makes the two Equivalent Sections polar opposites. Our First Equivalent Section ends with ye do well while our Second Equivalent Section ends says ye commit sin. In each Equivalent Section we see the word ye ('each and every one of you personally') used twice as well as the use of thou and thy. There can be no doubt about James making this personal. Look through the verses of this chapter so far and you will see your, yourselves, and you when he is identifying the entire church but uses personal pronouns in every other case so that we will know that he is dealing with how we personally act. While the respect to persons may be socially acceptable and expected within our society or church, God makes it clear that this is something that we personally do and something that we will personally answer for doing.

James tells us that we are convinced of the law as transgressors because no one likes to be looked down upon and God will make sure that we personally experience what we do to His other children so that we are convinced that such action is wrong and so that we will know that the person treating us like this is a transgressor. While foolish people will not apply this lesson to their own behaviour, James told us in the beginning of his epistle how to get wisdom and he now expects us to use the wisdom from God to avoid being foolish.

Please also see the section called Jesus and the Ten Commandments in the Doctrinal Studies called: Significant Gospel Events about the royal law. It is also called: the greatest commandment and the second greatest commandment and it is the true basis of The Ten Commandments. The rest of this sentence gives us this definition.

Please see the note for Acts 12:21 about the word royal. Webster's 1828 defines this word as: 'a. L. regalis, from rex, king. See Reck and Right. 1. Kingly; pertaining to a king; regal; as royal power or prerogative; a royal garden; royal domains; the royal family. 2. Becoming a king; magnificent; as royal state. 3. Noble; illustrious. How doth that royal merchant, good Antonio?
ROY'AL, n. 1. A large kind of paper. It is used as a noun or an adjective. 2. Among seamen, a small sail spread immediately above the top-gallant-sail; sometimes termed the top-gallant-royal. 3. One of the shoots of a stag's head. 4. In artillery, a small mortar. 5. In England, one of the soldiers of the first regiment of foot, called the royals, and supposed to be the oldest regular corps in Europe'.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The a shortened definition from the Morrish Bible Dictionary is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as 'the scriptures'; they are the 'holy scriptures,' 2Ti 3:15; they must needs be fulfilled; they cannot be broken'. We find forms of this word, in James, in: 2:8; 2:23 and 4:5.

Please see the note for 1:2 about the word love. It has several links to other notes which discuss this word which describes an attribute of God.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'. We find forms of this word, in James, in: 2:9; 2:11 and 5:15.

Please see the note for 1:15 about the word sin. The functional definition is: 'a violation of God's law'.

Please see the note for 1Corinthians C14S25 about the word convince. The functional definition is: 'To prove prior position wrong'.

Please see the note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the royal. Jas 2:12; 1:25; 1Pe 2:9 thou. Le 19:18,34; Mt 22:39; Mr 12:31-33; Lu 10:27-37; Ro 13:8-9; Ga 5:14; 6:2; 1Th 4:9 exp: Mt 5:43; 19:19. ye do. Jas 2:19; 1Ki 8:18; 2Ki 7:9; Jon 4:4,9; Mt 25:21,23; Php 4:14 exp: 2Pe 1:19. General references. exp: Le 19:15; Mt 22:40; Php 2:4.
if. Jas 2:1-4; Le 19:15 are. Joh 8:9,46; 16:8 (margin) 1Co 14:24; Jude 1:15 transgressors. Ro 3:20; 7:7-13; Ga 2:19; 1Jo 3:4 General references. exp: Le 19:15; Joh 7:24'.

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C2-S8 (Verse 10) General principal saying why the prior section is true.

For whosoever shall keep the whole law,
and yet offend in one point,
he is guilty of all..

2:10 through 2:13 form a sub-group of sentences within this chapter and discuss the legal aspects, including our future judgment, and tell us why we don't want to have respect of persons.

The logic of this section should be obvious to everyone. However, according the note below from the Treasury of Scripture Knowledge, Jews used to believe differently. While people might think that the Jews were very foolish, truthful observation shows us that this type of foolishness is common with all religious people. Most people really don't understand the difference between faith and foolishness. True Biblical faith is ALWAYS based upon a promise literally found within the Bible. Believing that God counts you as having kept the entire law because you keep the part that you want to keep and blatantly break the rest of the law is foolishness. However, it is no worse than a lot of other foolish doctrines held by many people.

The phrase he is guilty of all is explained simply when we realize that a murderer and a major thief are both felons. There may be differences in the number of years spent in jail but that does not change the fact that both have the same restriction of legal rights which are restricted for all felons. Thus, at this level there is no difference made between the two and all felons are assumed to be capable of doing any other crime. With this sense, we can understand James saying that he is guilty of all.

With that note dealt with, the reasoning provided by James is very clear and should not cause any serious question until we come to 2:13. Therefore, I will not to explain the obvious.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. While the Jews taught that "he who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt; and so has he done who has only broken one precept;" they also taught, "that he who observed any principal command was equal to him who kept the whole law," and gave for an example the forsaking of idolatry. to correct this false doctrine was the object James had in view. exp: Mt 7:12. whosoever. De 27:26; Mt 5:18-19; Ga 3:10 General references. exp: De 5:18; 6:25'.

Please see the note for John 6:61 about the word offend. The functional definition for this word is: 'to strike, hit, meet, or thrust against. We use the simple verb in fend, to fend off, to fence. 1. to attack; to assail. 2. to displease ; to make angry; to affront. It expresses rather less than make angry, and without any modifying word, it is nearly synonymous with displease'. Please also see the note for Romans C14S27 about the word offence.

Please see the note for Romans 3:19 about the word guilt. The functional definition is: 'Criminal; having knowingly committed a crime or offense, or having violated a law by an overt act or by neglect,and by that act or neglect, being liable to punishment; not innocent'.

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C2-S9 (Verse 11) Reasoning from scripture.

For he that said,
Do not commit adultery,
said also,
Do not kill..

2:10 through 2:13 form a sub-group of sentences within this chapter and discuss the legal aspects, including our future judgment, and tell us why we don't want to have respect of persons.

As said earlier, I will not to explain the obvious. While there is a link to the Word Study on Adultery, I am not providing and links below about the word kill, these are not the real subject of this sentence but only point provided to show the principal of law which is the true subject of this sub-group within this chapter. So we will not go deeper but will move on. It should be obvious that James is referencing the 'Ten Commandments'. Please also see the section called Jesus and the Ten Commandments in the Doctrinal Studies called: Significant Gospel Events.

Please see the note for Romans C13S12 about the word kill. That note discusses the different levels of kill that are recognized by law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that said. or, that law, which said. Do not commit. Ex 20:13-14; De 5:17-18; Mt 5:21-28; 19:18; Mr 10:19; Lu 18:20; Ro 13:9 General references. exp: Ex 20:13; De 5:18'.

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C2-S10 (Verse 11) Conclusion from scripture.

Now if thou commit no adultery,
yet if thou kill,
thou art become a transgressor of the law..

Please use This link to see how this sentence is related to the 'Ten Commandments' along with links to other places in the gospels where Jesus gave instructions based upon the 'Ten Commandments'.

2:10 through 2:13 form a sub-group of sentences within this chapter and discuss the legal aspects, including our future judgment, and tell us why we don't want to have respect of persons.

Our sentence starts with the word Now, which means 'after considering what was just said'. Thus, our sentence provides an obvious conclusion which is based upon what was just referenced from the 'Ten Commandments'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'.

Please see the note for Romans C13S12 about the word kill. That note discusses the different levels of kill that are recognized by law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. Le 4:2,13,22; Ps 130:3-4 General references. exp: Ex 20:13; De 5:18'.

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C2-S11 (Verse 12) Commandment based upon this sub-section.

So speak ye,
and so do,
as they that shall be judged by the law of liberty..

Now we get to the only sentence within this sub-group which might cause questions and then only if people fail to understand that James is giving us a command based upon what he told us in the prior sentences. Remember that the word ye means 'each and every one of you personally'. We are each personally commanded, by God through James, to tell people the things that we were just told. The phrase So speak ye is the command to tell others what God just said through James. Likewise, the phrase and so do is the command to keep all of God's laws for us with the attitude that breaking any one part makes us a law-breaker.

That leaves us the phrase as they that shall be judged by the law of liberty. The law of liberty was explained back in the note for 1:25. There we saw that law of liberty is the law that will be used to judge the saved at the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Therefore, our sentence is telling us to personally keep in mind our own personal judgment that comes after we get to heaven.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. We find forms of the word speak in: 1:8; 2:2; 2:4; 2:16; 4:15 and 5:3. Please see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking.

Please see the note for 1:25 about the word liberty.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. Php 4:8; Col 3:17; 2Pe 1:4-8 the. Jas 2:8; 1:25'.

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C2-S12 (Verse 13) Why our attitude is important.

First Step: Realize the law for judgment.

For he shall have judgment without mercy,
that hath shewed no mercy;.

Second Step: Realize the exception of judgment.

and mercy rejoiceth against judgment..

2:10 through 2:13 form a sub-group of sentences within this chapter and discuss the legal aspects, including our future judgment, and tell us why we don't want to have respect of persons.

Our prior sentence gave us the commandment to obey based upon what this sub-group told us. This sentence tells us why, since it starts with the word For.

Our First Step tells us he shall have judgment without mercy, that hath shewed no mercy. This is basically saying that the same standard which we use to judge others will be used to judge us. Matthew 7:1-2 says, Judge not, that ye be not judged. forwith what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Many people like to take this out of context and say only Judge not because they don't like people telling them that their sin is wrong. However, there are many places in the Bible, such as John 7:24, which tell us to judge but to also judge righteous judgment. However, while we are to do this, we can include or exclude mercy. Our sentence tells us to include it and both Steps tells us why.

We all want to have mercy when we are judged but our First Step says that we must extend it before we can receive it. Therefore, we need to extend mercy so that we can receive it when we need it. Then, after we do that, our Second Step goes even further when it says and mercy rejoiceth against judgment. When we realize that we will not receive the punishment which we deserve, because we received mercy instead, then we rejoice. Now our Second Step tells us that when we extend mercy to another, we are to also rejoice because we are assured of receiving future mercy from God.

This final attitude is the reversal of the attitude which started our sub-section back in C2-S8. In addition, this is actually expressing the faith of our Lord Jesus Christ, which started our chapter and is the subject of our chapter. Our Lord Jesus Christ extended mercy to us in His faith that His Spirit of Christ (Romans 8:9; 1Peter 1:11) could work through someone like James and teach us to also extend mercy to others and to do it with respect of persons. The logic presented by James, in 2:10 through 2:13, teaches us to do this because that is the only way that we will receive mercy from God. If we remember our First Step (For he shall have judgment without mercy, that hath shewed no mercy), then this conclusion should be obvious.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. We find forms of this word, in James, in: 2:13; 3:17 and 5:11.

The word shew is just a different spelling for the word 'show'.

Please see the note for 1:9-10 about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Jas 5:4; Ge 42:21; Jg 1:7; Job 22:6-10; Pr 21:13; Isa 27:11; Mt 5:7; 6:15; 7:1-2; 18:28-35; 25:41-46; Lu 16:25 and. Ps 85:10; Jer 9:24; Eze 33:11; Mic 7:18; Eph 1:6-7; 2:4-7; 1Jo 4:8-16,18-19 rejoiceth. or, glorieth. General references. exp: Ex 20:13; Mt 6:14; 7:2'.

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C2-S13 (Verse 14) A question to start us thinking about true Biblical faith.

What doth it profit,
my brethren,
though a man say he hath faith,
and have not works?.

2:14 through 2:18 form a sub-group of sentences within this chapter and discuss how we handle the faith of our Lord Jesus Christ in our personal walk within this life. James is using the 'Question and Answer' format within this sub-group to teach us about true Biblical faith. Therefore, all of these sentences must be considered together or they will not make sense if considered out of context. Once we consider the context, and the meaning of the words within our sentence, there should be no real question about what James is asking within this sentence because it is clear on the surface. The only real question is: 'Where is he going with this?' and the context answers that question.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Jas 2:16; Jer 7:8; Ro 2:25; 1Co 13:3; 1Ti 4:8; Heb 13:9 though. Jas 2:18,26; 1:22-25; Mt 5:20; 7:21-23,26-27; Lu 6:49; Ac 8:13,21; 15:9; 1Co 13:2; 16:22; Ga 5:6,13; 1Th 1:3; 1Ti 1:5; Tit 1:16; 3:8; Heb 11:7-8,17; 2Pe 1:5; 1Jo 5:4-5'.

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C2-S14 (Verse 14) can faith save him?

This question can really cause a lot of problems if taken out of context and, indeed, liars and fools do exactly that. People claim: 'James teaches a different doctrine about faith and works than Paul teaches'. That claim is a lie!

This sentence must be considered within the context of the prior sentence. This sentence truly asks: 'can faith, without works, save him?'. This doctrinal error is also supported by another doctrinal error. People claim: 'I accepted Jesus as my Savior and I was instantly born again'. However, there is no such thing as 'instant birth'. This claim came from people fighting against works salvation', but it is still doctrinal error. Works salvation' claims that you must have the work' specified by their religion and they have to see it or you can not be spiritually saved. The truth is that you must have a God caused work, in this world, and God must see it even if men do not see it. Life begins at conception and life, separated from the mother, is first expressed in this physical reality at birth. Therefore, when Jesus said: Ye must be born again (John 3:7), He was saying that your true spiritual life must be expressed in this physical reality, but that expression must be God motivated and seen by God. If some religion or some religious man does not see the God motivated spiritual work, then their failure does not prevent true spiritual birth. What people call faith, in this sentence, is truly called belief in the Bible. And, belief can not truly save. True Biblical belief must produce works before it becomes true Biblical faith and actually saves a person.

We find the words faith and works contained within the same verse, within the New Testament, in: Romans 3:27; Romans 4:5; Romans 9:32; Galatians 2:16; Galatians 3:2; Galatians 3:5; Galatians 5:6; 1Thessalonians 1:3; 2Thessalonians 1:11; Titus 3:8; 26; Hebrews 6:1; James 1:3; James 2:14, 17, 18, 20, 22, 24, 26; Revelation 2:13; Revelation 2:19. If you follow the links provided to the notes for these verses, or to the context of the verses where there is not yet a note, you will find that true Biblical faith produces works. As James says within our sub-group that is to be considered as a sub-unit (in C2-S17), shew me thy faith without thy works, and I will shew thee my faith by my works. This statement matches the true Biblical doctrine found in every verse listed here.

Please see the note for 1:21 about the word save. It has links to several notes which deal which this doctrine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'can. 1Co 15:2; Eph 2:8-10'.

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C2-S15 (Verse 15-16) Example of how we lose the chance to profit.

First Step: You see the need of a brother or sister.

If a brother or sister be naked,
and destitute of daily food,
And one of you say unto them,
Depart in peace,
be ye warmed and filled;.

Second Step: You ignore the need of a brother or sister.

notwithstanding ye give them not those things which are needful to the body;.

Third Step: You lose the chance to profit.

what doth it profit?.

The example in this sentence uses the same question of: what doth it profit? to directly tie this sentence to 2:14 and make it clear that this example is meant to teach us the truth of that larger question. True Biblical faith is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. If someone does not get 'God to act in and through our life to do what He promised within His Word', then he has no profit and has wasted his (supposed) act of faith. However, God is always reliable. Therefore, if a person supposedly does an act of faith, but does not receive a spiritual profit from God then one of the following happened:

He did not do what the Bible calls a true act of faith.
He did not recognize the profit that God did provide and is denying God's action. Such a response can result in punishment from God.
He did not wait until the time that God choose to act. Such a response can result in further delays while God teaches the person patience and true Biblical trust.

With this truth in mind, we can not look at this sentence in detail.

Our sentence has three Steps because James wants us to think about these things in a definite sequence. If we take them out of context or out of sequence then we will miss what James is trying to teach us and will be led into doctrinal error.

Now, when we look at the details of our sentence, we see that James starts his First Step with the word If in order to set up a conditional statement. He is not accusing anyone of doing this but is presenting a condition for us to consider in order to teach his lesson. As with other places in the Bible where we see a speaker present a condition such as this, such as Jesus did with parables within the Gospels, we see what is assumed to be an exaggerated condition which would not really be expected to be seen in real life. However, the exaggerated condition is presented to teach the principal which is then applied to less grievous conditions to teach people the error that they make when they do the less grievous thing.

It would be extremely rare for a saved person to be in a condition to help other saved people and also see them in this condition, and be able to talk to them like James mentions in his example. However, the fact is that there are saved people in this condition today and there are saved people who are in a position to help and there are reports about the conditions of the first group that are available to the second group. However, people in the second group, like those in American churches, refuse to listen to reports from persecuted saved people in third-world countries, who are like the people in the first group. They refuse to listen or deny the truth or claim that it is the responsibility of someone else like the government or claim that they can't do anything about it, while they go out to a restaurant or to a store for new clothes and oys.

People can claim that they did not respond as James mentions in the First Step. However, that does not change the truth that they will have to answer to God for how they did or did not respond. And, this brings us to our Second Step where James warns us with his question of what doth it profit? If we look at the majority of the prayer requests in American churches today we would have to conclude that most of the members, who claim to be saved, are not receiving spiritual blessings even though they ask God for them. The conclusion is that they do not profit spiritually. This result strongly points out that they failed to do the First Step in a way that God found to be acceptable.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Romans C8S37 about the word nakedness. The functional definition for this word is: 'Want of covering or clothing; nudity; bareness. 2. Want of means of defense'.

We find forms of the word destitute in: Genesis 24:27; Psalms 102:17; Psalms 141:8; Proverbs 15:21; Ezekiel 32:15; 1Timothy 6:5; Hebrews 11:37; James 2:15. Webster's 1828 defines this word as: 'a. L. to set. Literally, set from or away. 1. Not having or possessing; wanting; as destitute of virtue, or of peity; destitute of food and clothing. It differs from deprived, as it does not necessarily imply previous possession. 2. Needy; abject; comfortless; friendless. He will regard the prayer of the destitute. Ps. 102.
DESTITUTE, n. One who is without friends or comfort'.

Thompson Chain Topics provides references for the word destitute as: 'Destitution, Spiritual, (Destitution of the Truth): 2Ch 15:3; Ps 74:9; La 2:9; Eze 7:26; Am 8:11; Lu 15:14; Eph 2:12; 1Ti 6:5; Re 3:17'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen daily'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for 2Corinthians 9:8-11 about the word food. The functional definition is: 'In a general sense, whatever is eaten by animals for nourishment, and whatever supplies nutriment to plants. 2. Meat; aliment; flesh or vegetables eaten for sustaining human life; victuals; provisions; whatever is or may be eaten for nourishment'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25'.

We find the word peace, within our epistle, in: 2:16; 3:17 and 3:18. Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God. The note in Galatians points out that peace is a fruit of the Spirit. Galatians 6:16 tells us that only those saved people who walk according to this rule will have peace. The note in Romans provides the full definition from Webster's 1828 along with a note for how this word is used every place within Romans. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Please see the note for Mark 14:54 about the word warm. The functional definition for this word is: 'Having heat in a moderate degree; not cold'.

Please see the note for Romans C15S11 about the word fill. The functional definition is: 'Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel'.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition is: 'there is nothing (not) that will hold back (withstanding)' God's truth. That is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for 1:5 about the word give. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: ' n. to be in want. the primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency. What further need have we of witnesses? Matthew 26. 2. Want of the means of subsistence; poverty; indigence. I know how to abound and to suffer need. Philippians 4.
NEED, v.t. to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9.
NEED,v.i. to be wanted; to be necessary. When we have done it, we have done all that is in our power, and all that needs. Not used. Need is often used as an auxiliary, or at least without the personal termination. And the lender need not fear he shall be injured'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. We find forms of this word, in James, in: 2:16; 2:26; 3:2; 3:3 and 3:6.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 2:5; Job 31:16-21; Isa 58:7,10; Eze 18:7; Mt 25:35-40; Mr 14:7; Lu 3:11; Ac 9:29; Heb 11:37 exp: De 10:19; Mt 5:42; Jas 2:24.
one. Job 22:7-9; Pr 3:27-28; Mt 14:15-16; 15:32; 25:42-45; Ro 12:9; 2Co 8:8; 1Jo 3:16-18 what. Jas 2:14 General references. exp: De 10:19; Job 31:19; Mt 5:42; Jas 2:24'.

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C2-S16 (Verse 17) Biblical precept that was illustrated by the prior sentence.

Even so faith,
if it hath not works,
is dead,
being alone..

Our sentence starts with the word Even, which connects it to the subject of the prior sentence while letting us know that the two 'have equal weight'. If you think of a balancing scale, when the two sides are even, they 'have equal weight'.

The note above explained the consequence of the prior sentence, as can be seen in America, where people don't get their prayers answered even while they make excuses for spending money on selfish physical lusts while they ignore reports of saved people in third-world countries living in the conditions described by James. Now, we are told that the precept in our current sentence has 'equal weight'. That is: faith (that) hath not works causes God to refuse blessings and even bring punishment instead.

When our sentence says is dead, it is talking about a so-called faith which has no spiritual life and is only done in the flesh. Notice the next phrase of being alone. Yes, it means that this so-called faith does not have any works with it and, in that sense, is alone. However, it also means that this so-called faith does not have anything spiritual with it. Remember that the main subject of our chapter is the faith of our Lord Jesus Christ, which is spiritual in nature. Also, everything in this chapter is dealing with that main subject from a spiritual perspective. Thus, the phrase being alone also means that this so-called faith does not have any of the faith of our Lord Jesus Christ, with it. It is His faith, working through our faith, that actually produces the results. Thus, when our faith is alone, it does not have the power to produce works. However, when our faith is a funnel for the faith of our Lord Jesus Christ, then it is not alone, it does have the power to produce works.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for 1:15 about the word death. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. Jas 2:14,19-20,26; 1Co 13:3,13; 1Th 1:3; 1Ti 1:5; 2Pe 1:5-9 alone. Gr. by itself. General references. exp: Jas 2:24'.

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C2-S17 (Verse 18) A challenge to prove a claim.

Equivalent Section: Erroneous bragging claim.

Yea,
a man may say,
Thou hast faith,
and I have works:.

Equivalent Section: Challenge to prove the claim.

shew me thy faith without thy works,
and I will shew thee my faith by my works..

If we take the time to actually look at the First Equivalent Section of this sentence, and think about it, we see that James is actually identifying both sides of this erroneous argument about 'faith versus works'. In our third phrase we see faith by itself. In our fourth phrase we see works by itself. In the second phrase of our (correct answer) Second Equivalent Section we see both together with works being the product of faith and the evidence that the original faith actually had the power to produce the works. Of course, as explained in the note above for the prior sentence, that faith can only have the necessary power if it is channeling the faith of our Lord Jesus Christ.

Anytime that anyone claims that the Bible teaches 'faith versus works' they are repeating a lie which comes from the devil. Consider Hebrews 11:1, which is considered to be the basic Biblical definition of faith and which says: Now faith is the substance of things hoped for, the evidence of things not seen.. Something that has substance must be able to be sensed by our physical senses. evidence is something that can be separated from the person presenting it and examined by someone else independent from the person who produced the evidence. A belief is in our head and/or in our heart and has not substance and is not evidence. Simply put, what is claimed to be faith which has no works also has no substance and is not evidence. It is not true Biblical faith but is, in fact, a belief. We see that James also recognizes this fact by his next sentence dealing with belief.

Likewise, works that that are not based upon true Biblical faith has no spiritual aspect. Such works are based upon pride and show that the person has fallen for the sin of Satan and is following Satan, not the God of the Bible.

The Second Step of our sentence is one of the clearest statements about true Biblical faith that I know of. James says shew me thy faith without thy works but could also have said shew me thy works without thy faith or any other false variation. His last phrase answers all doctrinal error in this matter when he says I will shew thee my faith by my works. True Biblical faith which produces God caused works have a testimony that the world can't match.

Anyone who has a regular income, or even an irregular income that provides a reliable means of financial support, uses that income to support their life. While we all get unexpected sources of income (gifts) from time to time, people (generally) don't rely upon them to support their life, unless the gifts are their regular means of support (such as a kept woman). Yet I have given well over 100% of my regular income to the Lord's work since I moved to the mission field even though I receive no financial support and, from my retirement, could only count on having about one half of what the government said I would need. In addition, my retirement is now considerably larger than when I moved to the mission field. Obviously, I have received several large and unexpected income amounts. The typical response to my testimony is 'You can't out give God', even though many of the same people don't receive similar support from God.

The point is that we can not force God to do anything for us. True Biblical faith requires us to search God's Word for God's promise and God's instruction on how we are to act in a faith that truly allows the faith of our Lord Jesus Christ to work through our life. Only then will we have works which are undeniably done by God through our life. That is what James means when he says I will shew thee my faith by my works. That is what God wants all of His children to have and what this chapter is trying to instruct us to have.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for 1:18 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Jas 2:14,22; Ro 14:23; 1Co 13:2; Ga 5:6; Heb 11:6,31 without thy works. Some copies read, by thy works. and I will. Jas 2:22-25; 3:13; Mt 7:17; Ro 8:1; 2Co 5:17; 7:1; 1Th 1:3-10; 1Ti 1:5; Tit 2:7,11-14 General references. exp: Le 11:9; Jas 2:24'.

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C2-S18 (Verse 19) The limitation of belief.

Equivalent Section: Our belief.

Thou believest that there is one God;
thou doest well:.

Equivalent Section: the belief of devils.

the devils also believe,
and tremble..

2:19 through 2:23 form a sub-group of sentences within this chapter and use Abraham and devils to show us that there is a doctrinal difference between true faith and belief.

We just finished the sub-group, within this chapter, where James dealt with true Biblical faith. (If you did not read the prior sub-group of sentences and associated notes then please do so or you will have problems understanding the comparison which James is providing.) Now that James has dealt with that subject he is moving onto the true Biblical doctrine about belief. Many people confuse faith and belief because devil-motivated preachers deliberately cause this confusion by teaching doctrinal error. While we might think that God writing about the difference within His Word would be enough, it obviously is not. Only a few people actually read God's Word and even less actually study it. Of those who do read God's Word, most read what they are told is there and not what it actually says. Or, if they actually read what it actually says, they don't think about it and how God's Word should change their life. Even if someone corrects most of these problems, many fail to do what James told us to do at the start of his epistle. James 1:5 says, If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. We are supposed to pray and ask God to speak to us through His Word and give us His wisdom every time that we open His Word. We are then to continue in His Word until He gives us something and not stop because our eyes have passed over a pre-chosen amount of text.

Our sentence has two Equivalent Sections which makes our belief equivalent to that of devils. And NO, these are notdaemons'. 'Daemons' are a lie from true Biblical devils which were created to distract people from what God's Word tells us about devils. With this in mind, we can say that our belief makes us no better than the worst creatures that exist. Further, our belief does not get us any reward from God (profit) but may actually bring punishment if we refuse to act upon that belief. Our sentence tells us the devils also believe, and tremble, because they know the punishment that they are heading to.

Our belief is in our head and our heart. It is not until we act upon that belief, in obedience to God's Spirit and God's Word, that our belief becomes faith. The devils also believe, and tremble because they turned their back on God and no longer have the option to obey God in faith. Since they hate God, they try to get God's people to act like them and, thereby, receive punishment from God instead of reward. The refusal to acknowledge, and act upon, the difference between belief and faith is from devils. In the next few sentences James gives us illustrations to show us this truth.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the note for Romans C10S15 about belief changes life. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about believe in Jesus / Christ. Please also see the note for Romans C4S21 about belief requires us to do.

Please see the note for 12:9 about the word devil. That note has links to every place in the Gospels where Jesus dealt with devils. The functional definition is: 'a spiritual being that fights against God and the truth of God and tempts man to sin'. We find forms of this word, in James, in: 2:19; 3:15 and 4:7. Although there are only three references in this epistle, it is important to consider them together because the combination is greater than the sum of the verses. In addition, please also see what is in the Study called False things and in the Word Study on Spirit for other spirits as both of these deal with devils.

Please see the note for Mark 5:33 about the word tremble. The functional definition for this word is: ' to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 6:4; Isa 43:10; 44:6,8; 45:6,21-22; 46:9; Zec 14:9; Mr 12:29; Joh 17:3; Ro 3:30; 1Co 8:4,6; Ga 3:20; Eph 4:5-6; 1Ti 2:5; Jude 1:4 thou doest. Jas 2:8; Jon 4:4,9; Mr 7:9 the. Mt 8:29; Mr 1:24; 5:7; Lu 4:34; Ac 16:17; 19:15; 24:25; Jude 1:6; Re 20:2-3,10'.

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C2-S19 (Verse 20) The truth about faith without works.

But wilt thou know,
O vain man,
that faith without works is dead?.

2:19 through 2:23 form a sub-group of sentences within this chapter and use Abraham and devils to show us that there is a doctrinal difference between true faith and belief.

This is a restatement of C2-S16, which makes it a second statement and a Bible truth which must be accepted by all saved. The other thing is that our sentence tells us that anyone who refuses this belief is vain. We are vain because we reject the truth of God's Word for the foolishness of our own belief and think that our belief is greater than God's Word. This makes us personally (thou) a vain ('Empty; worthless; having no substance, value or importance'). The only true value that anyone has is based upon what they do for God and His kingdom. Since a vain does nothing for God and His kingdom, and may actually fight against God and His kingdom, they end up with no personal value attached to their life.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge.

Please see the note for 1:26 about the word vain. The functional definition is: 'Empty; worthless; having no substance, value or importance'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O vain. Jas 1:26; Job 11:11-12; Ps 94:8-11; Pr 12:11; Jer 2:5; Ro 1:21; 1Co 15:35-36; Ga 6:3; Col 2:8; 1Ti 1:6; Tit 1:10 that. Jas 2:14 General references. exp: 1Co 15:14'.

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C2-S20 (Verse 21) Abraham used as an illustration.

Was not Abraham our father justified by works,
when he had offered Isaac his son upon the altar?.

2:19 through 2:23 form a sub-group of sentences within this chapter and use Abraham and devils to show us that there is a doctrinal difference between true faith and belief.

While I have heard this verse references in a sermon, to the best of my knowledge most people ignore one of the most important words in this sentence. That word is when. The word when 'gives us a marker within a time sequence'. Our sentence tells us that Abraham was not justified until he 'went the way of' (by) works and had ('past tense') offered Isaac his son upon the altar. Wow!

Many people claim that we are justified when we call upon the name of the Lord (Romans C10S14; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC). This is true but only half of the truth. God justifies us so that He can blot out the record of our sin and adopt us as His children. However, after that we need to justify God saving us while He refuses to save another. We do this, just like Abraham did, by acting in obedience to God while exercising our faith that God will take care of any problems. Our sentence tells us that Abraham was not justified until he acted in faith by producing works. His works proved his faith and justified God saving him while refusing to save others.

Please see the note for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham. We find Abraham mentioned 250 times in 230 verses of the Bible, 74 times in 70 verses of the New Testament but only in 2:21 and 2:23 within James.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'true; a sense allied to the preceding, or the same'. Please also see the note for Ephesians C1S2 about just shall live by faith. Please also see the note for Romans C11S6 about just shall live by his faith. Please also see the note for Romans C3S29 about justification by faith. Please also see the note for RomansC3S19 about the word justify.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 1Corinthians C8S7 about the word offer. The functional definition is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

Please see the note for Galatians C4-S25 about Isaac. The functional definition is: 'The only son of Abraham by Sarah and the son of God's promise'. As already mentioned, please see the note for this verse within the Lord Jesus Christ Study to see other places in the Bible where we read about Abraham's faith and how Isaac proved that he was the true son by displaying the same faith.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Abraham. Jos 24:3; Isa 51:2; Mt 3:9; Lu 1:73; 16:24,30; Joh 8:39,53; Ac 7:2; Ro 4:1,12,16 justified. Jas 2:18,24; Ps 143:2; Mt 12:37; 25:31-40; Ro 3:20 exp: Lu 18:14; Ro 2:13. when. Ge 22:9-12,16-18 General references. exp: Ge 22:10; 26:5; Jas 2:24'.

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C2-S21 (Verse 22) The conclusion from the evidence.

Seest thou how faith wrought with his works,
and by works was faith made perfect?.

2:19 through 2:23 form a sub-group of sentences within this chapter and use Abraham and devils to show us that there is a doctrinal difference between true faith and belief. Our current sentence gives us the conclusion from the evidence, and arguments, that James presented in the prior sentences of our sub-group. Obviously, we can not properly understand the conclusion if we ignore what it is providing a conclusion for.

There is a very important sequence contained within these sentences which is easy to miss if it is not studied out. In our prior sentence James referred to Genesis 22:9-18 when he said that Abraham our father (was) justified by works. In our next sentence James refers to Genesis 15:6 when he said that Abraham believed God, and it was imputed unto him for righteousness. Thus, we see that Abraham believed God before he acted in faith and was justified by works. We also see that God imputed unto him...righteousness before he acted in faith and was justified by works. Here is where we see the faith of our Lord Jesus Christ in action. Our Lord Jesus Christ acted in faith when He saved us and imputed righteousness to us. He did this before we ever produced works which justified His actions. Now, He only asks that we follow His example and live by faith.

Our sentence tells us one more important thing. That is: by works was faith made perfect. Our faith is not 'fully mature' (perfect) until we act upon it and produce works. In addition, greater works are evidence of more 'mature' faith. James uses this example as the greatest ('most mature') example of faith that is found within the Bible. That said, he also includes the example of Rahab the harlot so that people don't claim that it was only because the person was Abraham and we can't do the same. It becomes pretty hard for someone to claim that they are righteous even while claiming that they can't do what a harlot did.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'. We find forms of the word see / sight occurring in James, in: 2:22; 2:24; 4:10 and 5:11.

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition is: 'Effected; performed; Worked; formed by work or labor; as wrought iron'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for 1:4 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Seest thou. or, thou seest. faith. Jas 2:18; Ga 5:6; Heb 11:17-19 faith made. 1Jo 2:5; 4:17-18 General references. exp: Ge 22:10; Jas 2:24'.

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C2-S22 (Verse 23) The scriptural basis for the statements by James.

Equivalent Section: What the Bible says.

And the scripture was fulfilled which saith,
Abraham believed God,
and it was imputed unto him for righteousness:.

Equivalent Section: What he received as a result.

and he was called the Friend of God..

2:19 through 2:23 form a sub-group of sentences within this chapter and use Abraham and devils to show us that there is a doctrinal difference between true faith and belief. An earlier note within this sub-group pointed out an important consideration of the sequence of events, which this sentence is part of. Please be sure to read and consider all of the notes for this sub-group together.

The First Equivalent Section is a quote of Genesis 15:6. We also see this verse, and the truth it represents, in Romans Ro 4:3-6,10-11,22-24 and Galatians 3:6. Obviously, Romans 4 teaches us a lot about imputeth righteousness with the notes for Romans C4S7 and Romans C4S8 explaining the doctrine. In addition, the note for Galatians C3S9 explains how we can receive the same, and become the children of Abraham by doing as he did. Thus, while James says only a little in the First Equivalent Section, he implies a lot and, with some study, we can find a lot more explanation within other epistles.

The First Equivalent Section is a quote of Exodus 33:11.

Our Second Equivalent Section makes imputed righteousness a requirement of being called the Friend of God, but does not guarantee that title to all to whom God imputeth righteousness as we can see in Job 16:21. We see Abraham called the Friend of God in 2Chronicles 20:7; Isaiah 41:8 and our current sentence. Exodus 33:11 tells us the same about Moses. In addition, John 15:14 tells us that Jesus said: Ye are my friends, if ye do whatsoever I command you.

The Second Equivalent Section tells us that becoming a Friend of God was added (and) unto receiving imputed righteousness. We also saw, in an earlier note, that Abraham acted upon that imputed righteousness to justify God doing that for him and we saw (in John 15:14) that Jesus makes the same promise to us but makes it conditional on our doing whatsoever I command you. Therefore, our sentence matches other scripture and gives us a conditional promise that we also can become the Friend of God.

Please see the note for 2:8 about the word scripture. The a shortened definition from the Morrish Bible Dictionary is: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as 'the scriptures'; they are the 'holy scriptures,' 2Ti 3:15; they must needs be fulfilled; they cannot be broken'.

Please see the note for Galatians C5-S15 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

Please see the note for Romans C4S8 about the word impute. The functional definition for this word is: 'to add to the legal record of a person'. Please also see the note for Romans C4S7 about the phrase imputeth righteousness.

Please see the note for 1:19 about the word righteous / righteousness. Webster's 1828 dictionary defines righteous as: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the scripture. Mr 12:10; 15:28; Lu 4:21; Ac 1:16; Ro 9:17; 11:2; Ga 3:8-10,22; 2Ti 3:16; 1Pe 2:6 Abraham. Ge 15:6; Ro 4:3-6,10-11,22-24; Ga 3:6 exp: Heb 7:4. The Friend. Ex 33:11; 2Ch 20:7; Job 16:21 (margin) Isa 41:8; Joh 15:13-15 General references. exp: Ge 18:17; 22:10'.

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C2-S23 (Verse 24) The conclusion from scriptural example.

Ye see then how that by works a man is justified,
and not by faith only..

2:24 through the end of the chapter give us the conclusion of this chapter. While James does not explicitly state it, the notes for this chapter also use the sentences here to show that works without true Biblical faith is also dead.

Our sentence started with the word ye, which means 'each and every one of you personally'. This is the invitation from James to accept this undeniable truth from the Bible and use it as the basis of our life. After what James has shown us, only a Biblical fool would deny this truth or refuse to act upon it. Unfortunately, too many of God's people prove that they are Biblical fools by refusing to change their life to prove their claimed belief in Biblical truths such as James gives us in this chapter.

If you have not done so, please read the entire chapter, and associated notes, as all is required in order to fully comprehend the conclusion by James. Our chapter started out telling us how to handle the faith of our Lord Jesus Christ within our life. Within this chapter we saw that it always produces works and the absence of works proves that we did not handle the faith of our Lord Jesus Christ properly within our life.

Please see the note for 2:22 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 2:15-18,21-22; Ps 60:12'.

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C2-S24 (Verse 25) Rahab used as an illustration.

Likewise also was not Rahab the harlot justified by works,
when she had received the messengers,
and had sent them out another way?.

2:24 through the end of the chapter give us the conclusion of this chapter.

The story of Rahab the harlot is in Joshua 2 and Joshua 6 with the first chapter telling how she protected the spies and the second chapter telling how her entire household was saved because of her faith. Joshua 2 gives us the story of her works and Joshua 6 tells us how she was justified. What is interesting in this sentence is that James calls the spies messengers. That is because Rahab the harlot viewed them as messengers from God while the rest of the city viewed them only as enemy men. A lot of the time our attitude, our actions and our results from God depend upon our seeing things spiritually, as Rahab did, and accepting certain people as messengers from God while everyone around us view the same people as only men with a weird set of claims.

James gives us two different stories from scripture which teach the same spiritual lesson so that we will know that this lesson is one that all saved are to believe, accept and act upon.

Please see the note for 1Corinthians 6:15 about the word harlot. The functional definition is: 'A woman who prostitutes her body for hire; a prostitute; a common woman. In Scripture, one who forsakes the true God and worships idols'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for Philippians 2:25 about the word messenger. The functional definition is: 'One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. Jos 2:1; Mt 1:5 Rachab. The harlot. Mt 21:31 exp: Heb 11:31. justified. Jas 2:18,22 exp: Mt 12:37; Lu 18:14; Ro 2:13. when. Jos 2:19-21; 6:17,22-25; Heb 11:31'.

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C2-S25 (Verse 26) The reason why all of this chapter is true.

For as the body without the spirit is dead,
so faith without works is dead also..

2:24 through the end of the chapter give us the conclusion of this chapter.

As explained in the note for this sentence within the Word Study on Spirit, it is part of the summary on James 2 with the entire chapter telling us how to properly handle the faith of our Lord Jesus Christ. As part of that theme, James tells us that our faith is to be an expression of the faith of our Lord Jesus Christ. It is His faith that makes our faith spiritually alive and produces works. If what we call faith does not have works then it is all of the flesh and motivated by a belief that matches the belief of devils. Within our sentence James gives us an analogy between the evidence of a spiritually alive faith being works and the evidence of a body still having a spirit being the actions of life. The evidence of life or death on a body can be seen by anyone and, in this analogy, the evidence of works, which show that faith is spiritually alive can also be seen by anyone.

Our sentence starts with the word For and gives a reason why the prior sentence is true as well as giving a reason why everything said in this chapter is true. The prior sentence is the second illustration given by James to show how the Old Testament provides examples of the doctrine which he taught within this chapter.

When someone is determined to be dead, that determination is made based upon the lack of indications of life. The exact indications of life can vary from one legal jurisdiction to another, but the (general) method used to determine death does not vary. Therefore, James uses this universally recognized method in an analogy to show us if someone's claimed faith is alive or dead. Bottom line: if the faith of our Lord Jesus Christ does not produce works through our faith then our faith has no spiritual life from Him and is determined to be dead.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Job 34:14-15; Ps 104:29; 146:4; Ec 12:7; Isa 2:22; Lu 23:46; Ac 7:59-60 spirit. or, breath. so. Jas 2:14,17,20'.

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James Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 2), C3-S4 (Verse 3), C3-S5 (Verse 4), C3-S6 (Verse 5), C3-S7 (Verse 5), C3-S8 (Verse 6), C3-S9 (Verse 7-8), C3-S10 (Verse 9), C3-S11 (Verse 10), C3-S12 (Verse 10), C3-S13 (Verse 11), C3-S14 (Verse 12), C3-S15 (Verse 12), C3-S16 (Verse 12), C3-S17 (Verse 13), C3-S18 (Verse 13), C3-S19 (Verse 14), C3-S20 (Verse 15), C3-S21 (Verse 16), C3-S22 (Verse 17), C3-S23 (Verse 18)'.

Please use This link to see the chapter summary.

Chapter Summary from Treasury of Scripture Knowledge.

1-4	We are not rashly or arrogantly to reprove others;
5-12	but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm.
13-18	They who are truly wise are mild and peaceable without envying and strife.

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C3-S1 (Verse 1) Basic command that this chapter explains more.

My brethren,
be not many masters,
knowing that we shall receive the greater condemnation..

The majority of this chapter is talking about the tongue and how hard it is to control. While this may seem to be a different subject than our sentence, they are related. When James says be not many masters he is telling us 'Don't all think you are best and know best'. In C3-S6 we read Even so the tongue is a little member, and boasteth great things. So when James says be not many masters he is leading up to C3-S6 because by claiming to be many masters we are boasting great things. Further, this chapter tells us much more of the consequence of letting our tongue boast great things. Thus, we see that our second phrase is actually related to the rest of the chapter.

The last phrase of our sentence is knowing that we shall receive the greater condemnation. In C3-S8 we read And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. As with the middle phrase of our sentence, we also read more in this chapter related to this subject. Therefore, our last phrase is also related to the rest of this chapter.

While on the surface our first sentence does not seem to be related to the rest of this chapter, we have seen otherwise. Thus, we can conclude that when we consider ourselves to be a master of manythings, we actually give evidence of being controlled by pride and our tongue. In order to get rid of our pride, and get God's blessings, we need to learn to bite our tongue, keep our mouth shut and let other fools run their mouths. The wise will realize that they are fools, God will eventually bring judgment upon them and we will be able to separate fools from the wise by how they react to the people letting their tongue control their life.

There is a lot of wisdom in the saying: 'Better to keep your mouth shut and have people think you are a fool than to open your mouth and remove all doubt'.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 1Peter 2:18 about the word master. The functional definition for this word is: ' A man who rules, governs or directs either men or business. A man who owns slaves is their master; he who has servants is their master; he who has apprentices is their master, as he has the government and direction of them. the man who superintends and directs any business, is master, or master workman'.

Please see the note for Romans C8S1 about the word condemn. The functional definition is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the condemnation of fools. We find forms of this word, in James, in: 3:1; 5:6; 5:9 and 5:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Mal 2:12; Mt 9:11; 10:24; 23:8-10,14; Joh 3:10; Ac 13:1; Ro 2:20-21; 1Co 12:28; Eph 4:11; 1Ti 2:7; 2Ti 1:11 (Gr) 1Pe 5:3 knowing. Le 10:3; Eze 3:17-18; 33:7-9; Lu 6:37; 12:47-48; 16:2; Ac 20:26-27; 1Co 4:2-5; 2Co 5:10; Heb 13:17 condemnation. or, judgement. Mt 7:1-2; 23:14; 1Co 11:29-32 (Gr) General references. exp: Mt 7:1'.

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C3-S2 (Verse 2) For in manythings we offend all.

Our sentence starts with the word For and tells us why we are to obey the command of the prior sentence. No one can make everyone happy. Matthew 11:16-17 and Luke 7:32 say They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Even the Son of God could not avoid offending fools. Since most people are controlled by their sinful flesh, they will be offended by our obeying God. While we can not avoid offending people, we can minimize it coming from us personally and, thereby, have it directed against God and His Word. At least then we can reason with some people that they don't want to fight against God. However, if we offend with the way that we say things then we can not direct the people back to what God's Word says because their sinful flesh will cling to our offensive words in order to avoid correction.

If we claim to be a master, as our prior sentence says, then offended people will fight against us. However, if we claim to be only a servant and messenger for God, then the honest person has to direct their anger and disagreement against God. However, if we do as the next sentence mentions and offend...in word, then we give them a reason to cling to their anger and disagreement and to claim that it is all our fault. Thus, since in manythings we offend all, we do not want to give sinful people an additional reason to focus on us by claiming to be a master, whom they can challenge.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 1Ki 8:46; 2Ch 6:36; Pr 20:9; Ec 7:20; Isa 64:6; Ro 3:10; 7:21; Ga 3:22; 5:17; 1Jo 1:8-10 If. Jas 3:5-6; 1:26; Ps 34:13; Pr 13:3; 1Pe 3:10 a perfect. Jas 1:4; Mt 12:37; Col 1:28; 4:12; Heb 13:21; 1Pe 5:10 to bridle. 1Co 9:27 General references. exp: Nu 20:10; Pr 20:9'.

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C3-S3 (Verse 2) Evidence of being spiritually mature.

If any man offend not in word,
the same is a perfect man,
and able also to bridle the whole body..

The important key to understanding this sentence is understanding that the word perfect is defined (within the Bible) as: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'. Thus, James says that a man being able to avoid offending people with the way that he says things is spiritually mature. He still tells the truth and if someone is offended then it is not the man but the word of God which causes the offence.

Our last phrase adds (and) that he is able also to bridle the whole body. The next few sentences explain what James says here but basically, he is saying that by the time that we can control what we say and how we say it, we will also have learned to control the lusts of the flesh and that no fleshly lust will be beyond the self-control of such a man.

Please see the note for 1:4 about the word perfect. The functional definition is: 'Finished; complete; consummate; not defective; having all that is requisite to its nature and kind'.

Please see the note for 1:26 about the word bridle. The functional definition is: 'something which controls'.

Please see the note for 2:16 about the word body. The functional definition is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'.

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C3-S4 (Verse 3) Illustration from a horse bridle.

First Step: What is done.

Behold,
we put bits in the horses' mouths,
that they may obey us;.

Second Step: the result.

and we turn about their whole body..

The bit is a part of the horse bridle which was mentioned in the prior sentence. The bit is inserted into the horse's mouth and the straps that go around the head prevent the horse from spitting it out while the straps from the bit to the hands of the rider are used to pull the horse's head to point where the rider wants to go. The horse goes in the direction that he is looking. Thus, as our Second Step says, we turn about their whole body and change the direction that they walk.

The illustration of this sentence and the next show the point that a little thing controls a much larger thing. The lesson from James is that out tongue controls our whole body.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. The functional definition is: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. the chief his orders gives; the obedient band, with due observance, wait the chief's command'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jas 1:26; 2Ki 19:28; Ps 32:9; 39:1; Isa 37:29'.

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C3-S5 (Verse 4) Second illustration.

Behold also the ships,
which though they be so great,
and are driven of fierce winds,
yet are they turned about with a very small helm,
whithersoever the governor listeth..

As mentioned in the prior note, this sentence show the point that a little thing controls a much larger thing. The lesson from James is that out tongue controls our whole body. By providing two illustrations, James is fulfilling the Biblical requirement to have two witnesses for a doctrine that all saver are to believe.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for Mark 1:12 about the word drive. The functional definition for this word is: 'To impel or urge forward by force; to force; to move by physical force'.

Please see the note for 2Timothy 3:3 about the word fierce. Webster's 1828 dictionary defines this word as: 'the primary sense of which is wild, running, rushing. 1. Vehement; violent; furious; rushing; impetuous; as a fierce wind. 2. Savage; ravenous; easily enraged; as a fierce lion. 3. Vehement in rage; eager of mischief; as a fierce tyrant; a monster fierce for blood. 4. Violent; outrageous; not to be restrained. Cursed be their anger, for it was fierce. Gen. 49. 5. Passionate; angry; furious. 6. Wild; staring; ferocious; as a fierce countenance. 7. Very eager; ardent; vehement; as a man fierce for his party'.

Please see the note for Luke 2:2 about the word governor. Smith's Bible Dictionary defines this word as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. the chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects. Ge 24:2; Jos 12:2; Ps 100:5. The "governors of the people," in 2Ch 23:20. appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2Sa 5:2; 6:21; 1Ch 29:22. Tothe general of an army, 2Ch 32:21. and to the head of a tribe. 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain. 2Ch 28:7. It is applied in 1Ki 10:15. Tothe petty chieftains who were tributary to Solomon, 2Ch 9:14. Tothe military commander of the Syrians, 1Ki 20:24. The Assyrians, 2Ki 18:24; 23:8. The Chaldeans, Jer 51:23. and the Medes. Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezr 8:30. like the other provinces which were under the dominion of the Persian king. Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8. That these governors were intrusted with the collection of the king's taxes; and from Ne 5:18; 12:26. That they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezr 4:14. They were probably assisted in discharging their official duties by A council. Ezr 4:7; 6:6. The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome'.

We find forms of the word list in: Matthew 17:12; Mark 9:13; John 3:8; James 3:4. Webster's 1828 defines this word as: 'Striped; particolored in stripes. 2. Covered with list. 3. Inclosed for combat. 4. Engaged in public service; enrolled.'. The functional definition for this word is: 'did whatever it / he pleased'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are driven. Ps 107:25-27; Jon 1:4; Mt 8:24; Ac 27:14-38'.

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C3-S6 (Verse 5) The conclusion has equal weight to the illustrations.

Even so the tongue is a little member,
and boasteth great things..

Our sentence starts with the word Even, which means it has 'equal weight' to the prior two illustrations. When the two sides of a balancing scale have 'equal weight', the two sides are even. Thus, the conclusion has 'equal weight' to the prior illustrations and is a doctrine that all saved are to believe.

Please see the note for 1:26 about the word tongue. The Biblical definition of tongue as: 'a human language'. Also see language in Acts 2:6.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a part of a body'.

Please see the note for Romans C3S21 about the word boast. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters. The note in Romans has every place in the Bible where we find any form of this word. There is doctrinal error taught about boasting which claims that we are to never do it. However, as shown in the note for Romans, there are verses which show that is right and good to boast about what the Lord has done. This is called giving glory and honor to the Lord. That note also identifies verses which show that is wrong to boast about anything but what the Lord has done. Our current sentence is in the second category and tells us that the mature of our tongue is to boast about self, which is wrong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. Ex 5:2; 15:9; 2Ki 19:22-24; Job 21:14-15; 22:17; Ps 10:3; 12:2-4; 17:10; 52:1-2; 73:8-9; Pr 12:18; 15:2; 18:21; Jer 9:3-8; 18:18; Eze 28:2; 29:3; Da 3:15; 4:30; 2Pe 2:18; Jude 1:16; Re 13:5-6'.

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C3-S7 (Verse 5) The result of letting the tongue boast.

Behold,
how great a matter a little fire kindleth!.

This expression is here to make people think about the consequences before the next sentence provides us with details. Mental, emotional and psychological abuse is rampant in churches and people make excuses for it. Many times I've heard preachers say 'Sticks and stones can break my bones but words will never hurt me!' from the pulpit as part of their message. However, that goes directly against what God says here through James. People would not accept a preacher claiming that physical assault, such as rape, is OK and it is the victim's fault for being a temptress and the victim should trust God enough for protection and not expect the church to tell the assaulters that they are wrong. People criticize Muslin motions for these claims and yet allow the same type of assault if it is done with a tongue instead of another body part.

There is a lot of sinful behaviour that is tolerated within the church due to doctrinal error that is taught. Churches and preachers will tell the victim that they must 'forgive and forget' for things that the Bible does not say that for. First of all, the word forgive is defined as: 'a legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. The Bible does not say that a thief can hold onto stolen goods while demanding forgiveness. Yet churches say that an abuser can go on abusing their victim and demanding forgiveness even while they refuse to stop the abuse. Such doctrine denies the requirement for true Biblical repentance in order to retain forgiveness.

People like to go to Matthew 18:21-35 but ignore Matthew 18:34. This is the way that Satan perverts the Bible. In Matthew 18:34 we read And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. Only, earlier in the parable, we were told But forasmuch as he had not to pay. Since he still had not to pay he was literally delivered...to the tormentors until he died.

People teach that forgiveness is absolute but the Bible says that it is conditional based upon true Biblical repentance. If it was not conditional then we could not have church discipline and Paul was wrong, in 1Corinthians 5:5 to write To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

With that in mind, we return to the definition where we saw that it is 'a legal action'. If someone robs the bank and then gets the court to forgive his crime he only avoids going to jail. He does not get to keep the bank's money. Likewise, our getting forgiveness from God does not mean that we don't have to stop our sinning or that we don't have to make things right with our fellow man. The child of God removes the sin from things that he must answer for at the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). He must still repent and make things right with his fellow man.

Moving on, the law makes a difference between a felony ('major crime') and a misdemeanor (trespass). The Bible tells us to forgive all trespasses but does not tell us to forgive felonies. In fact, the sin unto death is explained in the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26. In fact, 1John 5:16-17 says, that we don't have to pray for someone who does this type of sin.

Readers are probably thinking that all of this is good to know but not related to this sentence. However, it is very much related. See, there is mental, emotional and psychological abuse which is a felony (sin unto death) because it causes permanent physical damage. The problem is that people have been taught to ignore this type of sin and consider it as no more than 'bad behaviour'. However, when a person claims to be saved and is doing a felony crime then the Bible says that the church is To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

I recently saw a small girl whose hair had half fallen out and the pastor said that the doctor said it was due to stress from her parents constantly fighting and making the girl afraid for her life. As I have explained elsewhere I had a stress-aggravated medical condition which was deliberately aggravated to the point that I bled literally every day for 3.5 years and ended up in the hospital where the doctor told me that I died and had to be revived. The church demanded that I forgive other church members who were causing the abuse in spite of the fact that four doctors said it was felony abuse and two were legal court witnesses who had given testimony, in the past, which was used to put several people in prison. When I removed myself from the situation the church condemned me for not forgiving ongoing felony abuse by people who refused to repent.

Thus, I have given you two actual cases of mental, emotional and psychological abuse which caused physical damage and even death. That is the true meaning of what James is talking about when he says Behold, how great a matter a little fire kindleth! He uses Behold and an exclamation mark to try and emphasize his message about a subject that many people (mistakenly) believe is not worth considering.

The truth is that this type of abuse is rampant in the church and people ignore it because they believe the doctrinal error which claims that it is not important. God uses James to spend a whole chapter, out of 5, to try and emphasize how important it really is. Toignore this problem, or to down-play the importance is sin which may very well cause your own children to suffer from the consequences.

Please see the note for 1:23-24 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Acts 8:21 about the word matter. Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible. The other dictionaries which I can access also give erroneous definitions. The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended. He grants the deluge to have come so very near the matter, that few escaped. b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended. Tohelp the matter, the alchimists call in many vanities from astrology. Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

Please see the next sentence about the word fire. The functional definition is: 'An extremely painful type of injury that is used by God to cleanse and purify'. The usages of this word in the Bib le match what we find in every-day life.

Please see the note for Luke 12:49 about the word kindle. The functional definition for this word is: ' Set on fire; inflamed; excited into action'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 6:27'.

Home Start of Chapter; Chapter Summary

C3-S8 (Verse 6) The tongue is motivated from Hell.

Equivalent Section: Identify that the tongue sins.

And the tongue is a fire,
a world of iniquity:.

Equivalent Section: Identify the source of the problem.

First Step: Identify what the tongue does.

so is the tongue among our members,
that it defileth the whole body,
and setteth on fire the course of nature;.

Second Step: Identify the source of the tongue's defilement.

and it is set on fire of hell..

James is obviously using fire symbolically when he says the tongue is a fire. Proverbs 6:27 says, Can a man take fire in his bosom, and his clothes not be burned?. What we find is that James is using this symbolic phrasing to warn us that our tongue will burn us and those listening to us. He adds to this symbolic phrasing the phrase a world of iniquity. Later James talks about using our tongue to praise God but that is not what he is talking about here. Here we see that when we use our tongue to encourage 'ongoing lifestyle sins' then we will burn ourselves and those listening to us.

A burn is one of the most painful ways to be hurt. It can take a long time to heal and can leave an ugly disfiguring scar. Further, that area of the body can become extra sensitive to heat for a long time if not for the rest of our life.

When we consider these things we can see that James is warning us against ongoing lifestyle sins which can cause severe consequences which can disfigure and hurt for a lifetime. This warning is added to the prior sentence by our sentence starting with the word And. Where the prior sentence was written to make us think about the long-term consequences of using our tongue the wrong way, this sentence gives us more details in how the tongue does that.

Returning to our sentence we see that the Second Equivalent Section tells us the same thing, as the First Equivalent Section, but with more detail which is divided into two Steps. Within our First Step we see the phrase it defileth the whole body. Obviously, this is not referencing the cleansing and purifying that God uses fire for but is referencing the life-long painful scarring that fire can cause. When our Step says setteth on fire the course of nature, James is warning us that even with saved people, our tongue can cause people to turn their natural sinful being against us so much that they are in pain for the rest of their life and, as a result, can spend the rest of their life seeking to hurt us in return.

The first phrase of our First Step is so is the tongue among our members and the word so makes it equivalent to our First Equivalent Section. That is, we are to consider everything implied in our First Equivalent Section, and everything of the prior sentence because the First Equivalent Section starts with the word and, and put all of that together as the basis for the second and third phrase. All of that is what goes into defiling the whole body and causing the natural sinful part of other people to seek our hurt for the rest of their life. In addition, the th of defileth and setteth means that these actions will 'keep on keeping on' for the rest of our life. Basically, we can see here the truth that someone's tongue caused several different multi-generational wars between peoples.

Our Second Step tells us and it is set on fire of hell. When we let our tongue cause this type of pain, we are doing what Hell wants and we are bringing Hell into our own life and the lives of other people.

Please see the note for 1:26 about the word tongue. The Biblical definition of tongue as: 'a human language'. Also see language in Acts 2:6.

The word fire 559 times in 515 verses of the Bible, 83 times in 79 verses of the New Testament and 5 times in James of which 3 are in this sentence, one is in the prior sentence and the last in 5:3. Easton's Bible Dictionary defines this word as: '1.) forsacred purposes. the sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2Ch 7:1,3). the expressions "fire from heaven" and "fire of the Lord" generally denote lightning, but sometimes also the fire of the altar was so called (Ex 29:18; Le 1:9; 2:3; 3:5,9).
Fire for a sacred purpose obtained otherwise than from the altar was called "strange fire" (Le 10:1-2; Nu 3:4).
The victims slain for sin offerings were afterwards consumed by fire outside the camp (Le 4:12,21; 6:30; 16:27; Heb 13:11).
(2.) fordomestic purposes, such as baking, cooking, warmth, etc. (Jer 36:22; Mr 14:54; Joh 18:18). But on sabbath no fire for any domestic purpose was to be kindled (Ex 35:3; Nu 15:32-36).
(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Le 20:14; 21:9). the burning of captives in war was not unknown among the Jews (2Sa 12:31; Jer 29:22). the bodies of infamous persons who were executed were also sometimes burned (Jos 7:25; 2Ki 23:16).
(4.) In war, fire was used in the destruction of cities, as Jericho (Jos 6:24), Ai (Jos 8:19), Hazor (Jos 11:11), Laish (Jg 18:27), etc. the war-chariots of the Canaanites were burnt (Jos 11:6,9,13). the Israelites burned the images (2Ki 10:26; R.V., "pillars") of the house of Baal. these objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood.
Torches were sometimes carried by the soldiers in battle (Jg 7:16).
(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex 14:19; Nu 11:1,3; Jg 13:20; 1Ki 18:38; 2Ki 1:10,12; 2:11; Isa 6:4; Eze 1:4; Re 1:14, etc.).
God's word is also likened unto fire (Jer 23:29). It is referred to as an emblem of severe trials or misfortunes (Zec 12:6; Lu 12:49; 1Co 3:13,15; 1Pe 1:7), and of eternal punishment (Mt 5:22; Mr 9:44; Re 14:10; 21:8).
The influence of the Holy Ghost is likened unto fire (Mt 3:11). His descent was denoted by the appearance of tongues as of fire (Ac 2:3)'.

Nave's Topical Bible provides references for the word fire as: 'Used as a signal in war: Jer 6:1. Furnaces of: Da 3:6. Children caused to pass through: 2Ki 16:3; 17:17 Miracles connected with : Miraculously descends upon, and consumes, Abraham's sacrifice: Ge 15:17. David's sacrifice: 1Ch 21:26. Elijah's sacrifice: 1Ki 18:38. Solomon's sacrifice, at dedication of the temple: 2Ch 7:1. Display of, in the plagues of Egypt: Ex 9:24. At Elijah's translation: 2Ki 2:11. Consumes the conspirators with Korah, Dathan, and Abiram: Nu 16:35. The captains of fifties: 2Ki 1:9-12. Torture by: Le 21:9; Jer 29:22; Eze 23:25,47; Da 3. Pillar of fire: Ex 13:21-22; 14:19,24; 40:38; Nu 9:15-23. FIGURATIVE: Of inspiration: Isa 6:6-7. Spiritual power: Ps 104:4; Jer 20:9; Mt 3:11; Lu 3:16. Judgments: De 4:24; 32:22; Isa 33:14; Jer 23:29; Am 1:4,7,10,12,14; 2:2; Mal 3:2; Lu 12:49; Re 20:9. Of the destruction of the wicked: Mt 13:42,50; 25:41; Mr 9:44; Re 9:2; 21:8. EVERLASTING FIRE: Isa 33:14; Mt 18:8; 25:41; Mr 9:44. A SYMBOL: Of God's presence: Ge 15:17. In the burning bush: Ex 3:2. On Sinai: Ex 19:18. Tongues of, on the apostles: Ac 2:3'.

Torrey's Topical Textbook provides references for the word fire as: 'Can be increased in intensity: Da 3:19,22. Though small, kindles a great matter: Jas 3:5. ThINGS CONNECTED WITH;. Burning coals: Pr 26:21. Flame: Song 8:6; Isa 66:15. Sparks: Job 18:5; Isa 1:31. Ashes: 1Ki 13:3; 2Pe 2:6. Smoke: Isa 34:10; Joe 2:30. Kept alive by fuel: Pr 26:20; Isa 9:5. CHARACTERIZED AS: Bright: Eze 1:13. Spreading: Jas 3:5. Enlightening: Ps 78:14; 105:39. Heating: Mr 14:54. Melting: Ps 68:2; Isa 64:2. Purifying: Nu 31:23; 1Pe 1:7; Re 3:18. Drying: Job 15:30; Joe 1:20. Consuming: Jg 15:4-5. Insatiable: Pr 30:16. SACRED: Came from before the Lord: Le 9:24. Always burning on the altar: Le 6:13. All burnt offerings consumed by: Le 6:9,12. Incense burned with: Le 16:12; Nu 16:46. Guilt of burning incense without: Le 10:1. Restored to the temple: 2Ch 7:1-3. Frequently employed as an instrument of divine vengeance: Ps 97:3; Isa 47:14; 66:16. MIRACULOUS: In the burning bush: Ex 3:2. Plagued the Egyptians: Ex 9:23-24. Led the people of Israel in the desert: Ex 13:22; 40:38. On Mount Sinai at giving of law: De 4:11,36. Destroyed Nadab and Abihu: Le 10:2. Destroyed the people at Taberah: Nu 11:1. Consumed the company of Korah: Nu 16:35. Consumed the sacrifice of Gideon: Jg 6:21. Angel ascended in: Jg 13:20. Consumed the sacrifice of Elijah: 1Ki 18:38. Destroyed the enemies of Elijah: 2Ki 1:10,12. Elijah taken up in a chariot of: 2Ki 2:11. God appeared in: Ex 3:2; 19:18. Christ shall appear in: Da 7:10; 2Th 1:8. Punishment of the wicked shall be in: Mt 13:42; 25:41. IN HOUSES: Lighted in the winter: Jer 36:22. Lighted in spring mournings: Joh 18:18. Not to be lighted on the sabbath: Ex 35:3. Made of charcoal: Joh 18:18. Made of wood: Ac 28:3. Injury from, to be made good by the person who kindled it: Ex 22:6. ILLUSTRATIVE OF: God's protection: Nu 9:16; Zec 2:5. God's vengeance: De 4:24; Heb 12:29. Christ as judge: Isa 10:17; Mal 3:2. The Holy Spirit: Isa 4:4; Ac 2:3. The church destroying her enemies: Ob 1:18. The word of God: Jer 5:14; 23:29. Zeal of saints: Ps 39:3; 119:139. Zeal of angels: Ps 104:4; Heb 1:7. God's enemies: Isa 10:17; Ob 1:18. Lust: Pr 6:27-28. Wickedness: Isa 9:18. The tongue: Pr 16:27; Jas 3:6. The self-righteous: Isa 65:5. The hope of hypocrites: Isa 50:11. Persecution: Lu 12:49-53. Affliction: Isa 43:2. Judgments: Jer 48:45; La 1:13; Eze 39:6'.

Thompson Chain Topics provides references for the word fire as: 'Eternal: Isa 33:14; 66:24; Mt 3:12; 13:42; 18:8; 25:41; Mr 9:44; Re 14:10; 20:10,15; 21:8. Answers by: Le 9:24; 1Ki 18:38; 1Ch 21:26; 2Ch 7:1. s an Instrument of Divine Judgment: Ge 19:24; Le 10:2; Nu 11:1; 16:35; 2Ki 1:10; 2Th 1:8; 2Pe 3:10. s a Purifier: Nu 31:23; Eze 22:20; Zec 13:9; Mal 3:2; 1Co 3:13; 1Pe 1:7. As a Symbol of the Divine Presence and Power: De 4:36; 1Ki 19:12; Ps 50:3; 97:3; Isa 66:15; Ac 2:3; 7:30; Heb 12:29. Everlasting: (Future state of the wicked): Isa 33:14; 66:24; Mt 3:12; 13:42; 18:8; 25:41; Mr 9:44; Re 14:10; 20:10,15; 21:8. Inward: Kindled by Meditation: Ps 39:3. Makes the Message Inevitable: Jer 20:9. Christ came to Ignite: Lu 12:49. Divine Fellowship Lights: Lu 24:32. Pillar of: (Pillar of Cloud and Fire): Ex 13:21; 14:19; 16:10; 33:9; 40:36; Nu 9:17; 10:11; 12:5; 16:42; De 1:33; 31:15; Ne 9:12; Ps 78:14; 105:39; Isa 4:5'.

As can be seen by the definition and links above, fire has many applications in the Bible, which matches what we find in real life. The functional definition is: 'An extremely painful type of injury that is used by God to cleanse and purify'.

The word iniquity 334 times in 314 verses of the Bible. It occurs within the New Testament in: Matthew 7:23; Matthew 13:41; Matthew 23:28; Matthew 24:12; Luke 13:27; Acts 1:18; Acts 3:26; Acts 8:23; Romans 4:7; Romans 6:19; 1Corinthians 13:6; 2Thessalonians 2:7; 2Timothy 2:19; Titus 2:14; Hebrews 1:9; Hebrews 8:12; Hebrews 10:17; James 3:6; 2Peter 2:16; Revelation 18:5. The definition from Webster's 1828 is: 'Injustice; unrighteousness; a deviation from rectitude; as the iniquity of war; the iniquity of the slave trade. 2. Want of rectitude in principle; as a malicious prosecution originating in the iniquity of the author. 3. A particular deviation from rectitude; a sin or crime; wickedness; any act of injustice. Your iniquities have separated between you and your God. Is.59. 4. Original want of holiness or depravity. I was shapen in iniquity. Ps.51'. The functional Biblical definition is: 'ongoing lifestyle sins'.

Thompson Chain Topics provides links for he word iniquity as: '(general references to): Job 15:16; Ps 41:6; 53:1; Isa 5:18; Jer 30:14; Eze 9:9; Ho 14:1; Mic 2:1; Mt 23:28; 24:12; Ro 6:19. Our Iniquities: Job 14:17; Ps 40:12; 90:8; 130:3; Isa 59:2; 64:6; Jer 2:22; Mic 7:19'.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a part of a body'.

The word defile 127 times in 119 verses of the Bible, 27 times in 23 verses of the New Testament and 2 times in James. This word is used within the New Testament in: Matthew 15:11; Matthew 15:18; Matthew 15:20; Mark 7:2; Mark 7:15; Mark 7:18; Mark 7:20; Mark 7:23; John 18:28; 1Corinthians 3:17; 1Corinthians 8:7; 1Timothy 1:10; Titus 1:15; Hebrews 7:26; Hebrews 12:15; Hebrews 13:4; James 1:27; James 3:6; 1Peter 1:4; Jude 1:8; Revelation 3:4; Revelation 14:4; Revelation 21:27. The note for 1Corinthians 3:17 has the definition from Webster's 1828 along with an explanation of how this word is used within the New Testament. The functional definition is: 'To make impure'. Please also see the note for Psalms 119:1 about the word undefiled. Please also note that James uses the word defileth and the th means that the tongue 'keeps on keeping on defiling us'.

Nave's Topical Bible provides references for the word defilement as: 'Laws relating to: Le 7:18-21; 11:43; 22:2-7 Caused by: Leprosy: Le 13:3,44-46; 14; 22:4-7: Gonorrhea: Le 15:1-15; 22:4. Copulation: Le 15:17. Spermatorrhea: Le 15:16-17. Childbirth: Le 12:2-8; Lu 2:22. Menses: Le 15:19-33; 2Sa 11:4. Touching the dead: Nu 19:11-22; 31:19-20. Touching the carcass of any ceremonially unclean animal: Le 11:39-40; 17:15-16; 22:8. Touching carcass of an unclean thing: Le 5:2-13; 11:8,24-28,31-38; 14:46-57; 15:5-11; De 23:10-11. Killing in battle: Nu 31:19-20. Contact with sinners falsely supposed to cause: Joh 18:28. Of priests: Le 16:26,28; Nu 19:7-10; Eze 44:25-26. Egyptian usage, concerning: Ge 43:32'.

Torrey's Topical Textbook provides references for the word defilement as: 'Forbidden to the Jews: Le 11:44-45. ThINGS LIABLE to CEREMONIAL: the person: Le 5:3. Garments: Le 13:59. Furniture, etc: Le 15:9-10. Houses: Le 14:44. The land: Le 18:25; De 21:23. The sanctuary: Le 20:3; Zep 3:4. CEREMONIAL CAUSED BY. Eating unclean things: Le 11:8; Ac 10:11,14. Eating things that died: Le 17:15. Touching a dead body or a bone: Nu 9:6; 19:11,16. Touching a grave: Nu 19:16. Touching a dead beast: Le 5:2; 11:24-28. Being alone with a dead body: Nu 19:14. Mourning for the dead: Le 21:1-3. Having a leprosy: Le 13:3,11. Having an issue, etc: Le 15:2; Nu 5:2. Touching anything defiled by an issue, etc: Le 15:5-11. Going into a leprous house: Le 14:46. Sacrificing the red heifer: Nu 19:7. Burning the red heifer: Nu 19:8. Gathering ashes of the red heifer: Nu 19:10. Touching an unclean person: Nu 19:22. Child-bearing: Le 12:2. Causes of, improperly enlarged by tradition: Mr 7:2; Mt 15:20. MORAL, CAUSED BY: Following the sins of the heathen: Le 18:24. Seeking after wizards: Le 19:31. Giving children to Molech: Le 20:3. Making and serving idols: Eze 20:17; 22:3; 23:7. Blood shedding: Isa 59:3. Moral, punished: Le 18:24-25,28-29. Those under, removed from the camp: Nu 5:3-4. PRIESTS: to decide in all cases of: Le 10:10; 13:3. Specially required to avoid: Le 21:1-6,11-12. Not to eat holy things while under: Le 22:2,4-6. Punished for eating of the holy things while under: Le 22:3. Cleansed by legal ablutions: Nu 19:18-19. Neglecting purification from, punished by cutting off: Nu 19:13,20. Ceremonial, abolished under the gospel: Ac 10:15; Ro 14:14; Col 2:20-22. ILLUSTRATIVE: Of sin: Mt 15:11,18. Of unholy doctrines: 1Co 3:16-17'.

Thompson Chain Topics provides references for the word defilement as: 'Of Sin: Isa 24:5; 59:3; Eze 22:4; 28:18; 43:8; Mr 7:23; Heb 12:15; Jas 3:6. Ceremonial: Le 11:43; 15:2; Joh 18:28'.

We find forms of the word Hell occurring 54 times the Bible and , in the New Testament, in: Matthew 5:22; Matthew 5:29; Matthew 5:30; Matthew 10:28; Matthew 11:23; Matthew 16:18; Matthew 18:9; Matthew 23:15; Matthew 23:33; Mark 9:43; Mark 9:45; Mark 9:47; Luke 10:15; Luke 12:5; Luke 16:23; Acts 2:27; Acts 2:31; James 3:6; 2Peter 2:4; Revelation 1:18; Revelation 6:8; Revelation 20:13; Revelation 20:14. The functional definition for this word is: 'Place of torment, in the center of the Earth, where God puts lost people until they are taken out for the great white throne judgment and then cast into the lake of fire'. Easton's Bible Dictionary defines this word as: 'derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. this word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Pr 30:15-16). It is rendered "grave" thirty-one times (Ge 37:35; 42:38; 44:29,31; 1Sa 2:6, etc.). the Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. the inhabitants of sheol are "the congregation of the dead" (Pr 21:16). It is (a) the abode of the wicked (Nu 16:33; Job 24:19; Ps 9:17; 31:17, etc.); (b) of the good (Ps 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21-22), with bars (Job 17:16). the dead "go down" to it (Nu 16:30,33; Eze 31:15-16,17). (2.) the Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mt 16:18; Re 1:18), and it is downward (Mt 11:23; Lu 10:15). The righteous and the wicked are separated. the blessed dead are in that part of hades called paradise (Lu 23:43). they are also said to be in Abraham's bosom (Lu 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mt 23:33). the fearful nature of their condition there is described in various figurative expressions (Mt 8:12; 13:42; 22:13; 25:30; Lu 16:24, etc.). (See Hinnom.)'.

Nave's Topical Bible provides references for the word Hell as: '(In the A. V. this word occurs in O. T. Scriptures, cited below, and is the translation of the Hebrew word "sheol," which signifies the unseen state) In the R. V. of O. T. it appears only in: Isa 5:14; 14:9,15; 28:15,18; 57:9; Eze 31:16-17; 32:21,27; Am 9:2; Jon 2:2; Hab 2:5. In the R. V., "sheol" is translated "lowest pit": De 32:22; Ps 86:13. And it is translated "pit" in: Ps 55:15. In the R. V. the word "Sheol" itself occurs in the following scriptures: 2Sa 22:6; Job 11:8; 26:6; Ps 9:17; 16:10; 18:5; 116:3; 139:8; Pr 5:5; 7:27; 9:18; 15:11,24; 23:14; 27:20. "Sheol" is translated "grave" in A. V. in: Ge 37:35; 42:38; 44:29,31; 1Sa 2:6; 1Ki 2:6; 9; Job 7:9; 14:13; 17:13; 21:13; 24:19; Ps 6:5; 30:3; 31:17; 49:14-15; 88:3; 89:48; 141:7; Pr 1:12; 30:16; Ec 9:10; Song 8:6; Ho 13:14. In the R. V. the Greek word "gehenna" is translated "hell" in the following scriptures: Mt 5:22,29-30; 10:28; 18:9; 23:15,33; Mr 9:43,45,47; Lu 12:5; Jas 3:6. The R. V. has introduced "Hades," the word found in the Greek text, which signifies the unseen world, in the following scriptures: Mt 11:23; 16:18; Lu 10:15; 16:23; Ac 2:27,31; Re 1:18; 6:8; 20:13-14. ThE FUTURE HOME OF thE WICKED: Ps 9:17; Pr 5:5; 9:13,15-18; 15:24; 23:13-14; Isa 30:33; 33:14; Mt 3:12; 5:29-30; 7:13-14; 8:11-12; 10:28; 13:30,38-42,49-50; 16:18; 18:8-9,34-35; 22:13; 25:28-30,41,46; Mr 9:43-48; Lu 3:17; 16:23-26,28; Ac 1:25; 2Th 1:9; 2Pe 2:4; Jude 1:6-23; Re 2:11; 9:1-2; 11:7; 14:10-11; 19:20; 20:10,15; 21:8'.

Thompson Chain Topics provides references for the word Hell as: 'Gehenna: (Greek, the place of Punishment): Mt 5:22,29; 10:28; 18:9; 23:15,33; Mr 9:43; Lu 12:5; Jas 3:6. Hades: (Greek, the Abode of the Dead): Mt 11:23; 16:18; Lu 16:23; Ac 2:27; Re 1:18; 6:8; 20:13. Sheol: (Hebrew, the Grave or Unseen State): De 32:22; 2Sa 22:6; Job 11:8; 26:6; Ps 9:17; 16:10; 18:5; 55:15; 86:13; 116:3; 139:8; Pr 5:5; 7:27; 9:18; 15:11,24; 23:14; 27:20; Isa 5:14; 14:9,15; 28:15,18; 57:9; Eze 31:16; 32:21,27; Am 9:2; Jon 2:2; Hab 2:5. Tartarus: (Greek, the Place of Punishment): 2Pe 2:4'.

Torrey's Topical Textbook provides references for the word Hell as: 'thE PLACE OF DISEMBODIED SPIRITS: Ac 2:31. Which Christ visited: Lu 23:43; Ac 2:31; 1Pe 3:19. Contains, a place of rest, Abraham's bosom: Lu 16:23. Paradise: Lu 23:43. And a place of torment: Lu 16:23. 2. thE PLACE OF FUTURE PUNISHMENT: Destruction from the presence of God: 2Th 1:9. DESCRIBED AS. Everlasting punishment: Mt 25:46. Everlasting fire: Mt 25:41. Everlasting burnings: Isa 33:14. A furnace of fire: Mt 13:42,50. A lake of fire: Re 20:15. Fire and brimstone: Re 14:10. Unquenchable fire: Mt 3:12. Devouring fire: Isa 33:14. Prepared for the devil, etc: Mt 25:41. Devils are confined in, until the judgment-day: 2Pe 2:4; Jude 1:6. Punishment of, is eternal: Isa 33:14; Re 20:10. The wicked shall be turned into: Ps 9:17. Human power cannot preserve from: Eze 32:27. The body suffers in: Mt 5:29; 10:28. The soul suffers in: Mt 10:28. The wise avoid: Pr 15:24. Endeavor to keep others from: Pr 23:14; Jude 1:23. The society of the wicked leads to: Pr 5:5; 9:18. The beast, false prophets, and the devil shall be cast into: Re 19:20; 20:10. The powers of, cannot prevail against the Church: Mt 16:18. Illustrated: Isa 30:33'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the tongue. Jg 12:4-6; 2Sa 19:43; 20:1; 2Ch 10:13-16; 13:17; Ps 64:3; 140:3; Pr 15:1; 16:27; 26:20-21; Isa 30:27 a world. Jas 2:7; Ge 3:4-6; Le 24:11; Nu 25:2; 31:16; De 13:6; Jg 16:15-20; 1Sa 22:9-17; 2Sa 13:26-29; 15:2-6; 16:20-23; 17:1-2; 1Ki 21:5-15; Pr 1:10-14; 6:19; 7:5,21-23; Jer 20:10; 28:16; Mt 12:24,32-36; 15:11-20; Mr 7:15,20-22; 14:55-57; Ac 6:13; 20:30; Ro 3:13-14; 16:17-18; Eph 5:3-4; Col 3:8-9; 2Th 2:10-12; Tit 1:11; 2Pe 2:1-2; 3:3; 3Jo 1:10; Jude 1:8-10,15-18; Re 2:14-15; 13:1-5,14; 18:23; 19:20 it is. Lu 16:24; Ac 5:3; 2Co 11:13-15; 2Th 2:9; Re 12:9 General references. exp: 1Sa 24:9; Pr 25:18; Mt 15:18; Mr 7:20'.

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C3-S9 (Verse 7-8) Why the tongue defiles.

Equivalent Section: We can tame animals.

For every kind of beasts,
and of birds,
and of serpents,
and of things in the sea,
is tamed,
and hath been tamed of mankind:.

Equivalent Section: Control of the tongue is opposite of the control of animals.

First Step: We can not control the tongue.

But the tongue can no man tame;.

Second Step: the tongue causes serious problems.

it is an unruly evil,
full of deadly poison..

Our sentence starts with the word For and tells us why the prior sentence told us that the tongue caused devastation. Simply put, our lack of control over it, while we have control of animals, shows that we are capable of control but our sin nature prevents our applying that control to our tongue. Thus, the devastation is due to our own sin. Paul deals with this issue in much more detail in Romans 7. Thus, we see one more agreement between Paul and James even while people try to say that they disagree.

Our First Equivalent Section is clear on the surface and all readers should be able to see that it tells us 'We can tame animals'. This is an observable truth. It is also the polar opposite of our Second Equivalent Section which has the word but after the colon. There we are told that we can not control the tongue. The best we can do is let God provide the control.

1John 1:9 says, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. the only way to tame our tongue is to confess that we can not control it and to ask Jesus Christ to cleanse to sin nature out of us so that he controls our tongue.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for Luke 9:58 about the word bird. The functional definition for this word is: 'Any fowl or flying animal including even winged insects, though mostly used of what we think are birds'.

Please see the note for 2Corinthians 11:3 about the word serpent. The functional definition for this word is: 'frequently noticed in Scripture. More than forty species are found in Syria and Arabia. the poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Ge 49:17). (See Adder.) this word is used symbolically of a deadly, subtle, malicious enemy (Lu 10:19)'.

Please see the note for 1:26 about the word tongue. The Biblical definition of tongue as: 'a human language'. Also see language in Acts 2:6.

We find forms of the word unruly in: 1Thessalonians 5:14; Titus 1:6; Titus 1:10; James 3:8. Webster's 1828 defines this word as: 'a. 1. Disregarding restraint; licentious; disposed to violate laws; turbulent; ungovernable; as an unruly youth. The tongue can no man tame; it is an unruly evil. James. 4. 2. Accustomed to break over fences and escape from inclosures; apt to break or leap fences; as an unruly ox. The owner of the unruly ox paid a sum of money, as a civil penalty for the ransom of his life'.

Please see the note for Romans 3:13 about the word poison. Easton's Bible Dictionary defines this word as: '(1.) Heb hemah, "heat," the poison of certain venomous reptiles (De 32:24,33; Job 6:4; Ps 58:4), causing inflammation. (2.) Heb rosh, "a head," a poisonous plant (De 29:18), growing luxuriantly (Ho 10:4), of a bitter taste (Ps 69:21; La 3:5), and coupled with wormwood; probably the poppy. this word is rendered "gall", q.v., (De 29:18; 32:33; Ps 69:21; Jer 8:14, etc.), "hemlock" (Ho 10:4; Am 6:12), and "poison" (Job 20:16), "the poison of asps," showing that the rosh was not exclusively a vegetable poison. (3.) In Ro 3:13 (comp. Job 20:16; Ps 140:3), Jas 3:8, as the rendering of the Greek ios'. The Morrish Bible Dictionary defines this word as: 'The poison of serpents and of asps is used in scripture symbolically for the judgement of God and for the malignity inherent in the wicked. De 32:24,33; Job 6:4; 20:16; Ps 58:4; 140:3; Ro 3:13. the tongue is "an unruly evil, full of deadly poison." Jas 3:8. Job 6:4 apparently alludes to arrows being poisoned'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'kind. Gr. nature. is tamed. Mr 5:4 Gr. mankind. Gr. the nature of man. General references. exp: Ge 9:2; Mt 15:18.
an unruly. Jas 3:6; Ps 55:21; 57:4; 59:7; 64:3-4 full. De 32:33; Ps 58:4; 140:3; Ec 10:11; Ro 3:13; Re 12:9 General references. exp: Mt 15:18'.

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C3-S10 (Verse 9) Example of how we are double minded because of the tongue.

First Step: We do right.

Therewith bless we God,
even the Father;.

Second Step: We do wrong.

and therewith curse we men,
which are made after the similitude of God..

We find the phrase double minded only in 1:8 and 4:8. However, as seen in our current sentence, this doctrine is also taught elsewhere within the Bible. 1:8 warns us about the consequence of being this way. Our current sentence tells us to not be this way. 4:8 tells us that we must stop being this way if we want God to draw nigh to us.

The key to acting right, as expressed by James in this sentence, is to keep in mind that men are made after the similitude of God. Even most lost people will not consciously curse God. However, we will curse other people. If we think of other people being made after the similitude of God, instead of thinking of them as sinful flesh, then our attitudes and actions towards other men will be different.

James makes a point of using God, even the Father, and not just God because he is reminding us that we are to become the sons of God (John 1:12). That is: we are to learn the character of God the Father and learn how to have the same character. However, as pointed out for other notes within this chapter, we can not do this in our own ability but need to let Jesus Christ make these changes in us.

Please see the note for Galatians C1-S4 about the word curse. The functional definition is: 'Doomed to destruction or misery' The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did. The only people that the Bible tells us to deliberately curse are people who deliberately pervert the Gospel so that people go to Hell while thinking they are going to heaven.

Please see the note for Romans 5:14 about the word similitude. Webster's 1828 defines this word as: 'demuth, 'likeness, representation.' 2Ch 4:3; Da 10:16; Ho 12:10. 2. tabnith, 'pattern, form, structure.' Ps 106:20; 144:12. 3. temunah, 'form, appearance,' which may not imply likeness. Nu 12:8; De 4:12,15-16. 4. three words derived from á½…Î¼Î¿Î¹Î¿Ï‚, 'like, similar.' Ro 5:14; Heb 7:15; Jas 3:9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Therewith. Ps 16:9; 30:12; 35:28; 51:14; 57:8; 62:4; 71:24; 108:1; Ac 2:26 bless. 1Ch 29:10,20; Ps 34:1; 63:4; 145:1,21; Isa 29:13; Eph 1:3; 1Pe 1:3 therewith curse. Jg 9:27; 2Sa 16:5; 19:21; Ps 10:7; 59:12; 109:17-18; Ec 7:22; Mt 5:44; 26:74; Ro 3:14 made. Ge 1:26-27; 5:1; 9:6; 1Co 11:7 General references. exp: Mt 15:18'.

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C3-S11 (Verse 10) Out of the same mouth proceedeth blessing and cursing.

Our sentence tells us what is done that is wrong and the next sentence tells us these things ought not so to be. James continues through C3-S16 with illustrations that show the error of what people do.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for John 15:26-7 about the word proceed. The functional definition for this word is: 'To move, pass or go forward from one place to another; applied to persons or things. A man proceeds on his journey; a ship proceeds on her voyage. this word thus used implies that the motion, journey or voyage had been previously commenced, and to proceed is then to renew or continue the motion or progress'.

Please see the note for Galatians C1-S4 about the word curse. The functional definition is: 'Doomed to destruction or misery'. The only people that the Bible tells us to deliberately curse are people who deliberately pervert the Gospel so that people go to Hell while thinking they are going to heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ps 50:16-20; Jer 7:4-10; Mic 3:11; Ro 12:14; 1Pe 3:9'.

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C3-S12 (Verse 10) Correction of error.

My brethren,
these things ought not so to be..

Our prior sentence told us what is done that is wrong and our current sentence tells us these things ought not so to be. James continues through C3-S16 with illustrations that show the error of what people do. James uses brethren to make it clear that he is doing this correction in love. The word these, within our current sentence, is a reference to the prior sentence.

1:2 provides references for the words brother, sister and brethren as: 'Spiritually used for God’s people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Ge 20:9; 2Sa 13:12; 1Co 3:3; 1Ti 5:13 General references. exp: Mt 15:18; Ro 3:14; 12:14'.

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C3-S13 (Verse 11) Doth a fountain send forth at the same place sweet water and bitter?

James started a lesson in C3-S10 and continues it through C3-S16 with illustrations that show the error of what people do. Our current sentence is his first illustration.

Within our sentence, bitter water would typically be from the ocean or some sulfurous source while sweet water would be what we receive from a mountain spring that has cleansed all impurities. We see This within the conclusion of C3-S16. Even if someone was so foolish as to create a fountain from these two different sources, the bitter would corrupt the sweet water. Likewise, 1Corinthians 15:33 says, Be not deceived: evil communications corrupt good manners. James is pointing out the same doctrinal error whereby people believe that can be spiritual while they continue in their sin.

We find forms of the word fountain occurring 48 times in 46 verses of the Bible and, in the New Testament, in: Mark 5:29; James 3:11; James 3:12; Revelation 7:17; Revelation 8:10; Revelation 14:7; Revelation 16:4; Revelation 21:6. Easton's Bible Dictionary defines this word as: '(Heb 'ain; i.e., "eye" of the water desert), a natural source of living water. Palestine was a "land of brooks of water, of fountains, and depths that spring out of valleys and hills" (De 8:7; 11:11). these fountains, bright sparkling "eyes" of the desert, are remarkable for their abundance and their beauty, especially on the west of Jordan. All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. "Palestine is a country of mountains and hills, and it abounds in fountains of water. the murmur of these waters is heard in every dell, and the luxuriant foliage which surrounds them is seen in every plain." Besides its rain-water, its cisterns and fountains, Jerusalem had also an abundant supply of water in the magnificent reservoir called "Solomon's Pools" (q.v.), at the head of the Urtas valley, whence it was conveyed to the city by subterrean channels some 10 miles in length. these have all been long ago destroyed, so that no water from the "Pools" now reaches Jerusalem. Only one fountain has been discovered at Jerusalem, the so-called "Virgins's Fountains," in the valley of Kidron; and only one well (Heb beer), the Bir Eyub, also in the valley of Kidron, south of the King's Gardens, which has been dug through the solid rock. the inhabitants of Jerusalem are now mainly dependent on the winter rains, which they store in cisterns. (See Well.)'.

Please see the note for Philippians 4:18 about the word sweet. The functional definition for this word is: 'Agreeable or grateful to the taste; as, sugar or honey is sweet. 2. Pleasing to the smell; fragrant; as a sweet rose; sweet odor; sweet incense. Ex.26'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Please see the notes for Ephesians C4S15 and Colossians C3S14 about the word bitterness. The functional definition is: 'Bitterness is symbolical of affliction, misery, and servitude'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Ge 20:9; 2Sa 13:12; 1Co 3:3; 1Ti 5:13 General references. exp: Mt 15:18; Ro 3:14; 12:14'.

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C3-S14 (Verse 12) The second illustration.

Can the fig tree,
my brethren,
bear olive berries?.

James started a lesson in C3-S10 and continues it through C3-S16 with illustrations that show the error of what people do. Our current sentence is his second illustration.

in this sentence James uses two different types of trees which are used within the Bible to show the blessings from God. However, they were different blessings. As explained below, figs are used to show peace and prosperity. However, olives showed the goodness of God. Olives represent the basic needs of life while figs represent prosperity. You can use prosperity, such as gold, to buy necessities only as long as someone is willing to sell the necessities. The person with basic needs can outlive the person with prosperity, but not basic needs, and then pick up the things representing prosperity for free.

Here we see James pointing out a common foolishness of the natural man. The natural man worries about prosperity when he should be concentrating on having his basic needs met first. Likewise, the natural man worries about his pride when he should be worried about being controlled by God. in this chapter James is warning us that our tongue brings disaster when we worry about our pride before we make sure that we have God controlling our sin nature, which is a more basic need.

We find forms of the word fig occurring 66 times in 55 verses of the Bible, 21 times in 17 verses of the New Testament, but only in our current sentence within James. Easton's Bible Dictionary defines this word as: 'First mentioned in Ge 3:7. the fig-tree is mentioned (De 8:8) as one of the valuable products of Palestine. It was a sign of peace and prosperity (1Ki 4:25; Mic 4:4; Zec 3:10). Figs were used medicinally (2Ki 20:7), and pressed together and formed into "cakes" as articles of diet (1Sa 30:12; Jer 24:2).
Illustration: Branch of Fig-Tree
Our Lord's cursing the fig-tree near Bethany (Mr 11:13) has occasioned much perplexity from the circumstance, as mentioned by the evangelist, that "the time of figs was not yet." the explanation of the words, however, lies in the simple fact that the fruit of the fig-tree appears before the leaves, and hence that if the tree produced leaves it ought also to have had fruit. It ought to have had fruit if it had been true to its "pretensions," in showing its leaves at this particular season. "This tree, so to speak, vaunted itself to be in advance of all the other trees, challenged the passer-by that he should come and refresh himself with its fruit. Yet when the Lord accepted its challenge and drew near, it proved to be but as the others, without fruit as they; for indeed, as the evangelist observes, the time of figs had not yet arrived. Its fault, if one may use the word, lay in its pretensions, in its making a show to run before the rest when it did not so indeed" (Trench, Miracles).
The fig-tree of Palestine (Ficus carica) produces two and sometimes three crops of figs in a year, (1) the bikkurah, or "early-ripe fig" (Mic 7:1; Isa 28:4; Ho 9:10, R.V.), which is ripe about the end of June, dropping off as soon as it is ripe (Na 3:12); (2) the kermus, or "summer fig," then begins to be formed, and is ripe about August; and (3) the pag (plural "green figs," Song 2:13; Gr. olynthos, Re 6:13, "the untimely fig"), or "winter fig," which ripens in sheltered spots in spring'. The functional definition is: 'used symbolically for our religious activity'.

Nave's Topical Bible provides references for the word fig as: 'Common to Palestine: Nu 13:23; De 8:8. ToEgypt: Ps 105:33. Employed as a remedy: 2Ki 20:7; Isa 38:21. Traffic in: Ne 13:15. Dried and preserved: 1Sa 30:12. Cakes of, sent by Abigail to David: 1Sa 25:18-35. Aprons made of fig leaves, by Adam and Eve: Ge 3:7'.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'.

Please see the note for Romans C11S28 about the words olive / olive tree. The functional definition for this word is: 'used symbolically for Spirit controlled people of God'. Please also see the note for John 8:1 about the phrases Mount of Olives / Mount of Olivet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'place. or, hole. Jas 3:11'.

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C3-S15 (Verse 12) Third illustration.

either a vine,
figs?.

James started a lesson in C3-S10 and continues it through C3-S16 with illustrations that show the error of what people do. Our current sentence is his third illustration.

The vine usually represented grapes which provided basic needs of life in that part of the world at that time. in this illustration, James is pointing out that we can have our basic needs met even while not enjoying prosperity.

Please see the note for 1Corinthians C9S10 about the word vine. The functional definition is: ' A plant that produces grapes, of the genus Vitis, and of a great number of varieties'.

Please see the note above about the word fig.

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C3-S16 (Verse 12) so can no fountain both yield salt water and fresh.

James started a lesson in C3-S10 and continues it through C3-S16 with illustrations that show the error of what people do. Our current sentence is his conclusion from these illustrations. All of the details supporting this conclusion were presented within the notes above. Please see those notes for the details.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. Ex 15:23-25; 2Ki 2:19-22; Eze 47:8-11'.

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C3-S17 (Verse 13) Who is a wise man and endued with knowledge among you?

Once more we see James appear to make a switch in subjects while he is only changing the perspective that he is presenting while not making the transition very clear. When James asks this question he is addressing those people who would claim that his prior comments do not apply to them. Someone who is a wise man and endued with knowledge will claim that he has Jesus Christ controlling his tongue. This person is whom James is talking to in the remainder of this chapter. In the remaining sentences of this chapter James gives us several tests for such a claim. Someone who is a wise man and endued with knowledge will pass all of these tests. However, anyone who fails any of these tests is full of pride and deceiving himself (1:22; 1:26).

Please see the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness'. Please note that 1Corinthians tells us the difference between the wisdom of this world and the wisdom of God, which are opposites. James is talking about the wisdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is a. Jas 3:1; Ps 107:43; Ec 8:1,5; Jer 9:12,23; Mt 7:24; 1Co 6:5; Ga 6:4 endued. 2Ch 2:12-13; Job 28:28; Isa 11:3; Da 2:21'.

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C3-S18 (Verse 13) let him shew out of a good conversation his works with meekness of wisdom.

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. This sentence is the first test for having the wisdom of God.

Proper understanding of this sentence is based upon understanding the Biblical definitions of the words used within it. Many of these words are taught with a wrong definition in order to justify people following doctrinal error. Basically, it is saying that a person who is truly a wise man and endued with knowledge will live a life which displays control by God with the type of works that his life produces. No works means that his claim is a lie. No control by God (meekness) means that his claim is a lie. Living a life (conversation) which does not display the characteristic which comes from God (good) or which often displays sin means that his claim is a lie. If people don't see (shew) this type of lift then his claim is a lie.

As should be evident by the paragraph above, very few people live a type of life which passes all of the evidence requirements of this sentence. Even those who pass these tests must also pass the tests to come.

The word shew is just the Biblical spelling for the word we know as show.

Please see the note for 1:17 about the word good. The functional definition is: 'what comes from God'.

Please see the note for Galatians C1-S11 about the word conversation. That note has links to every place that the Bible uses these words along with the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Our current sentence is the only place in James where We find this word.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 1:5 about the word wisdom. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness'. As pointed out, the Bible makes the distinction between the wisdom of this world and the wisdom of God with this sentence talking about the wisdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Jas 2:18; Isa 60:6; 2Co 8:24; 1Pe 2:9 a good. Php 1:27; 1Ti 4:12; Heb 13:5; 1Pe 2:12; 3:1-2,16 with meekness. Jas 3:17; 1:21; Nu 12:3; Ps 25:9; 45:4; 149:4; Isa 11:4; 29:19; 61:1; Zep 2:3; Mt 5:5; 11:29; 21:5; 2Co 10:1; Ga 5:23; 6:1; Eph 4:2; Col 3:12; 1Ti 6:11; 2Ti 2:25; Tit 3:2; 1Pe 3:4,15 General references. exp: Ps 122:8; Lu 11:35; Joh 7:49'.

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C3-S19 (Verse 14) The disqualifier to the first test.

But if ye have bitter envying and strife in your hearts,
glory not,
and lie not against the truth..

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. This sentence is the disqualifier to the first test.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while going in a different direction. in this case, the prior sentence gave us tests to prove that someone has the wisdom of God while our current sentence gives a test to prove that they don't have the wisdom of God.

According to our sentence, if we have bitter envying and strife in our hearts then we do not have a good conversation, we do not have meekness of wisdom, and we do not have the wisdom of God. This is the witness of the truth which is 'defined by God and is personified in Jesus Christ'. Thus, when we deny this truth we lie against the truth, which means that we lie against the witness of Jesus Christ. (Please see the note for this verse in the Word Study on Truth.)

James tells such people to glory not because people who have bitter envying and strife in their hearts often will glory in how they restrain themselves and don't get vengeance or how they are 'suffering for Jesus'. James tells us to not do those things.

Please see the notes for Ephesians C4S15 and Colossians C3S14 about the word bitterness. The functional definition is: 'Bitterness is symbolical of affliction, misery, and servitude'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition is: 'to see against, that is, to look with enmity. Tofeel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word strife. The functional definition is: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts'.

Please see the note for 1:26 about the word heart. The functional definition is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will).'

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C3-S20 (Verse 15) The claimed wisdom is the wisdom of this world.

This wisdom descendeth not from above,
but is earthly,
sensual,
devilish..

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. This sentence tells us that the claimed wisdom is the wisdom of this world is different and describes it.

Our first phrase says This wisdom descendeth not from above which means it is not the wisdom of God. 1Corinthians tells us the difference between the wisdom of this world and the wisdom of God, which are opposites. Therefore, the wisdom of this sentence is the wisdom of this world. James then gives us three words to describe the wisdom of this world. Those words are: earthly, sensual, devilish. Below is a description of each word. Any wisdom that meets any part of these descriptions is the wisdom of this world.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down'.

Please see the notes for 2Corinthians 5:1; Philippians 2:9-11 about the word earth. The functional definition is: 'In the sense of soil or ground, the translation of the word adamah'. Thus, this type of wisdom is centered on things which wee can discover about this physical world. In particular, this type of wisdom denies the existence and power of the spiritual, such as 'the theory of Evolution' does. We find forms of this word, in James, in: 3:15; 5:5; 5:12; 5:17 and 5:18.

We find forms of the word sensual only in: our current sentence and Jude 1:19. Morrish Bible Dictionary defines the word sensual as: 'The word is 'animal, sensuous,' in opposition to what is 'spiritual.' It is translated 'natural' in 1Co 2:14; 15:44,46. to be sensual is to be led by the passions of man's flesh: it is placed with 'earthly' and 'devilish' in Jas 3:15; and is contrasted with having the Holy Spirit in Jude 1:19'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wisdom. Jas 3:17; 1:5,17; Joh 3:17; 1Co 3:3; Php 3:19 but. 2Sa 13:3; 15:31; 16:23; Jer 4:22; Lu 16:8; Ro 1:22; 1Co 1:19-20,27; 2:6-7; 3:19; 2Co 1:12; Jude 1:19 exp: Pr 27:4; 28:26. sensual. or, natural. 1Co 2:14 exp: Jude 1:19. devilish. Ge 3:1-5; Joh 8:44; Ac 13:10; 2Co 11:3,13-15; 1Jo 3:8-10; Jude 1:19; Re 9:11; 12:9 General references. exp: Ps 122:8; Lu 11:35; 12:18; 16:4; Joh 7:49; 12:11; Ga 5:15'.

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C3-S21 (Verse 16) Why the evidence given is true.

For where envying and strife is,
there is confusion and every evil work..

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. This sentence tells us the true evidence that someone is following the wisdom of this world. The next sentence starts with the word But, which means it is continuing the subject of this sentence while going in a different direction. It tells us the true evidence that someone is following the wisdom of God. The final sentence tells us the fruit that comes from following the wisdom of God. All three together provide the summary of this chapter.

Our sentence starts with the word For, which means it is telling us why the evidence given in the prior sentences is true. With this sentence we see James using the precept that God does not Change (Malachi 3:6; Hebrews 13:8). Since God does not change, God does not give the things of this sentence to His children. Yes, God does send confusion and an evil spirit, but only to those people who turn their back on God and who have set themselves so much against God that God has determined that they will never truly Biblically repent. 1Corinthians 14:33 says, For God is not the author of confusion, but of peace, as in all churches of the saints. What's more, the Bible teaches that evil comes from men and devils who have turned their back on God and God's way. Also, envy and strife among the brethren is sin. The God of the Bible is not the source of any of this and the existence of such shows that people are not obeying God.

Please see the note for 1Corinthians C14S35 about the word confusion. The functional definition is: 'In a general sense, a mixture of several things promiscuously; hence, disorder; irregularity; as the confusion of tongues at Babel. 2. Tumult; want of order in society'.

Please see the note for 1:3 about the word work. The functional definition is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'where. Jas 3:14; 1Co 3:3; Ga 5:20 there. Ge 11:9 (margin) Ac 19:29; 1Co 14:33 exp: Mt 5:24. confusion. Gr. tumult, or, unquietness. every. 1Jo 3:12 General references. exp: Ps 122:8; Mr 3:25; Lu 11:35; Joh 7:49; 12:11; Ro 12:18; Ga 5:15'.

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C3-S22 (Verse 17) True evidence for having the wisdom of God.

But the wisdom that is from above is first pure,
then peaceable,
gentle,
and easy to be intreated,
full of mercy and good fruits,
without partiality,
and without hypocrisy..

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. The prior sentence tells us the true evidence that someone is following the wisdom of this world. This sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. It tells us the true evidence that someone is following the wisdom of God. The final sentence tells us the fruit that comes from following the wisdom of God. All three together provide the summary of this chapter.

As mentioned in several notes above, the first three chapters of 1Corinthians deal with the difference between the wisdom of God and the wisdom of this world, just like this chapter from James deals with. These two sections of scripture should be studied together.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. As explained in 1Corinthians and in several notes for This chapter, the wisdom of God and the wisdom of this world, lead us in opposite directions. In addition, if we look at these two sentences we see the results of each and see how different they are. People claim to want the results of the wisdom of God, but prove that they are Biblical fools when they insist that they can get those results while following the wisdom of this world. Their doing so shows that they consider what God says in this chapter, and especially in these last three sentences to be a lie. Only a Biblical fool would treat God's Word as a lie and then expect God to bless him.

As with other sentences within James, we need to really understand the meaning of each word to fully understand what James is telling us. With that in mind we need to realize that certain words within this sentence tell us that there are Steps to receiving the wisdom of God. Please look at the following:

first pure
then peaceable, gentle
and easy to be intreated, full of mercy and good fruits, without partiality
and without hypocrisy

The word and adds to what came before it. While it is sometimes used to add something next to the prior object, it is also used to add something on top of what came before it line adding a new level on a cement building. You can not add the second level before creating the first level. Likewise, in our current sentence, the word and adds to what came before it and what follows the word and can not be added before what precedes it. Thus, we see a series of Steps which must be accomplished in the order presented.

Our First Step says first pure. The word first means that 'nothing else can precede it'. The word pure means '100%'. The wisdom of God must be '100%' from God. This means that it must come from the word of God as interpreted by the Spirit of God with nothing from man. The 1611-KJV was the seventh translation into the English language because God rejected all prior when men added their notes and doctrine into the earlier translations. So-called translations since then all have a copyright which means that those so-called translations are owned by the translators and not by God. Those so-called translations have all added in things from 'manuscripts' which were proven to not be from God and the main 'manuscripts' which are used by so-called modern translators have been proven to come from devils. Our first step demands that if we want to have the wisdom of God then we must stick '100%' to the word of God as interpreted by the Spirit of God.

Our Second Step says then peaceable. True Biblical peace comes only from God. Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. Please see the notes for Philippians 4:7 and Colossians 3:15 about the peace of God. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about peace with God. With this volume of notes, it should be obvious that there is more involved with this word peace than what some people say and think. Yes, on the surface, it is simple but with it affecting literally everything in life, there are depths to peace which few understand.

Think about Luke 10:38-42 where Martha was careful and troubled about manythings while Mary sat at Jesus' feet. Now consider Matthew 16:21-22 where Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee after Jesus began...to shew unto his disciples, how that he must go unto Jerusalem, and suffer manythings of the elders and chief priests and scribes, and be killed, and be raised again the third day. Now compare that to Matthew 26:6-13 where read about a totally different reaction by Mary to the same news that caused Peter to rebuke the Lord.

Mary had the type of peace that James is describing. Martha was worrying about the things of this world, including how to make sure that the service for our Lord was done correctly. Peter was upset because the Lord had just destroyed his entire life: all of his hopes and dreams. Mary tried to serve the Lord correctly but would not allows the problems that come up in this life, which she had no control over, get her upset. Like Peter, the Lord had destroyed her entire life: all of her hopes and dreams and enjoyments when He told her go and sin no more (John 8:11). The difference was that she had learned that 'God is always in control' and that it didn't matter if things which she could not control went a different way than she planned. They went the way that God planned. Also, it didn't matter if the Lord destroyed her entire life: all of her hopes and dreams and enjoyments because He had something better planned for her life. Realize that she was the only person who understood and accepted what the Lord said about His death. She was the only person who had the wisdom to do something Godly about it. She also was rewarded, as reported in the Gospel of John, like no other saved person was rewarded.

While there is much more that could be said about this, these examples should suffice to show the Biblical basis of this truth. James is telling us that if we want to have the wisdom of God then we must first base everything on the word of God as interpreted by the Spirit of God with nothing added in by men or religion. We must then accept that 'God is always in control' and completely understand that if the Lord destroys our entire life and all of our hopes and dreams and enjoyments, then it is because He has something better planned for our life. When we can keep these attitudes in all circumstances then we have the type of peace which James is telling us is required for us to have in order to end up with the wisdom of God.

Our Step also adds in the word gentle. Being gentle requires care. Mary showed that she cared by gently anointed the Lord with ointment, and wiped his feet with her hair (John 11:2). We saw that Peter cared, but responded the wrong way, when he rebuked the Lord. We do not hear about the other disciples but their non-response could have been a lack of care and not true Biblical peace. In order to have true Biblical peace, we must couple it with gentle action which shows our care in the matter which upsets others.

After we have these first two things, James adds on and easy to be intreated, full of mercy and good fruits, without partiality. There are commas within this Step, but we do not have a comma followed by the word and within the words of this Step. Likewise, we have an and but it does not have a comma preceding it. The punctuation shows us that these are all the same Step with the various words giving us different attributes of this single Step. All of these things must be done together in order to reach this level / Step of the wisdom of God.

Within our Step, the first thing that we see is easy to be intreated. (The functional definition is: 'To make an earnest petition or request'.) So, when someone really needs help from the person who has God's wisdom, that person makes it easy for someone to approach them. This matches what James told us back in 1:5, which said If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. The person who has God's wisdom will giveth to all men liberally, and upbraideth not. (The th on the end of these action verbs means that he keeps on doing that action.)

While that sounds good, please remember that we have other things which are also done at the same time. if one of these other things are not done then the person has not properly done what is required to get God's wisdom.

We find forms of the word easy in: Proverbs 14:6; Matthew 11:30; 1Corinthians 13:5; 1Corinthians 14:9; Hebrews 12:1; James 3:17. Webster's 1828 defines this word as: 's as z. See Ease. Quiet; being at rest; free from pain, disturbance or annoyance. the patient has slept well and is easy. 1. Free from anxiety, care, solicitude or peevishness; quiet; tranquil; as an easy mind. 2. Giving no pain or disturbance; as an easy posture; an easy carriage. 3. Not difficult; that gives or requires no great labor or exertion; that presents no great obstacles; as an easy task. It is often more easy to resolve, than to execute. Knowledge is easy to him that understandeth. Prov.14. 4. Not causing labor or difficulty. An easy ascent or slope, is a slope rising with a small angle. 5. Smooth; not uneven; not rough or very hilly; that may be traveled with ease; as an easy road. 6. Gentle; moderate; not pressing; as a ship under easy sail. 7. Yielding with little or no resistance; complying; credulous. With such deceits he gained their easy hearts. 8. Ready; not unwilling; as easy to forgive. 9. Contented; satisfied. Allow hired men wages that will make them easy. 10. Giving ease; freeing from labor, care or the fatigue of business; furnishing abundance without toil; affluent; as easy circumstances; an easy fortune. 11. Not constrained; not stiff or formal; as easy manners; an easy address; easy movements in dancing. 12. Smooth; flowing; not harsh; as an easy style. 13. Not jolting; as, the horse has an easy gait. 14. Not heavy or burdensome. My yoke is easy, and my burden light. Matt.11.'.

The next part of our current Step is: full of mercy and good fruits. This phrase is one that lots of people will say 'Praise God!' over because they have the wrong understanding of what the Bible really means By this phrase. When they are told the truth, many will get angry and protest that we have to use their fleshly sinful understanding and not what God really meant when God had James write this phrase.

The Biblical definition of mercy is: 'not getting the punishment you deserve'. However, an absolute requirement for getting mercy is to confesseth and forsaketh (his sins) (Proverbs 28:13). Also, Jesus said I tell you, Nay: but, except ye repent, ye shall all likewise perish. (Luke 13:3; Luke 13:5; Revelation 2:5; Revelation 2:22). Thus, the person who has God's wisdom will demand that the person seeking mercy first truly Biblically repent and confesseth and forsaketh.

Not only do we have this Biblical requirement for mercy, but it is directly tied to good fruit in the same phrase by the use of the word and. Unless we have both, we have not met the requirement of this phrase. The Biblical definition of good is: 'what comes from God'. The functional definition of the word fruit, for this application, is: 'The fruit of the Spirit (Ga 5:22-23; Eph 5:9; Jas 3:17-18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works'. Fruit takes time to be produced after the seed is planted. Good fruit is fruit from God (the fruit of the Spirit) which requires an ongoing personal relationship with God in order to give God the time required to produce the good fruit.

Thus, the meaning of this phrase (full of mercy and good fruits) is that the person who wants to have God's wisdom must extend mercy, but must also be sure that, first, the person truly Biblically repent and then help the person receiving mercy to confesseth and forsaketh their sin while they build an ongoing personal relationship with God which results in their having good fruits.

Just in case the reader did not realize it, this phrase is talking about making true disciples of other people. There are some things we only learn by doing and we can not truly have God's wisdom without learning by helping others to become true Biblical disciples. In addition, this is done in an ongoing basis with giving the person mercy, and helping them to get God's mercy, because no one can truly confesseth and forsaketh without God's ongoing help.

Once the person seeking God's wisdom fulfills that phrase, they then have to make sure that they do it without partiality. Remember the lesson from James 2:1-6 ? We all tend to be partial towards those people whom we like and against those people whom aggravate us. However, God's wisdom teaches us that our fleshly reaction to people is not important but God's love is what is important. (whosoever in John 3:16). Once more, if we be hones with ourselves, this is something which we need to keep on working on just like we must keep on being easy to be intreated and need to keep on extending God's mercy in a Biblical fashion. And, if the reader truly considers all three of these items, they should see how they are all intertwined and go together as a single unit. That is why all three form a single Step in our procedure for getting God's wisdom.

The final Step that James gives us, for getting God's wisdom, is: and without hypocrisy. There is a saying of: 'If you can't do it then fake it until you can'. While there is some sound reasoning in that advice, the fact is that God wants us so full of His wisdom that we don't have to 'fake it' at any time. There are times and circumstances where each of these Steps are easier to do than other times and there are times and circumstances when it seems impossible to do these Steps. But: I can do all things through Christ which strengtheneth me. (Philippians 4:13). God's wisdom teaches us to fully rely upon Christ which strengtheneth me.

One last point: our next sentence starts with the word And. That means it is added to this sentence. It tells us about the fruit of righteousness with the assumption that we will have it since this is the true result of having God's wisdom. (That's one more reason why mercy and good fruits includes an ongoing personal relationship with God which requires repentance, confesseth and forsaketh. Without those requirements, neither we not the other person will have God's righteousness nor the fruit of righteousness).

Please see the note for 1Corinthians C1S12 about the word wisdom. The phrase the wisdom that is from above lets us know that this sentence is speaking about the wisdom of God. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness'. Please note that 1Corinthians tells us the difference between the wisdom of this world and the wisdom of God, which are opposites. James is talking about the wisdom of God.

As already mentioned, the word pure means '100%'. Also, the links for the word peace were provided earlier within this note.

Please see the note for 2:16 for more about the word peace. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

Please see the note for Galatians C5-S21 about the word gentle. The functional definition is: 'Softness in manners'.

Please see the note for Matthew 11:30 about the word easy. The functional definition for this word is: 'Free from anxiety, care, solicitude or peevishness; quiet; tranquil; as an easy mind. 2. Giving no pain or disturbance; as an easy posture; an easy carriage'.

Please see the note for 1Corinthians C4S13 about the word intreat. The functional definition is: 'To make an earnest petition or request'.

Please see the note for 2:13 about the word mercy. The functional definition is: 'not getting the punishment you deserve'.

Please see the note for 1:17 about the word good. The functional definition is: 'what comes from God'.

Please see the note for 1:18 about the word firstfruit. Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition, for this application, is: 'The fruits of the Spirit (Ga 5:22-23; Eph 5:9; Jas 3:17-18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works'. Please see the note for Philippians 1:9-11 about the fruit of righteousness.

Please see the note for 1Timothy 4:1 about the word hypocrisy / hypocrite. The functional definition is: 'Simulation; a feigning to be what one is not; or dissimulation, a concealment of one's real character or motives'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the wisdom. Jas 3:15; 1:5,17; Ge 41:38-39; Ex 36:2; 1Ki 3:9,12,28; 1Ch 22:12; Job 28:12,23,28; Pr 2:6; Isa 11:2-3; Da 1:17; Lu 21:15; 1Co 2:6-7; 12:8 exp: Ezr 7:25. first. Jas 4:8; Mal 3:3; Mt 5:8; Php 4:8; Tit 1:15; 1Jo 3:3 exp: Lu 12:1. peaceable. 1Ch 22:9 (margin) Isa 2:4; 9:6-7; 11:2-9; 32:15-17; Ro 12:18; Heb 12:14 exp: Heb 12:11. gentle. Isa 40:11; 1Co 13:4-7; 2Co 10:1; Ga 5:22-23; Eph 5:9; 1Th 2:7; 2Ti 2:24; Tit 3:2 full. Joh 1:14; Ac 9:36; 11:24; Ro 15:14; 2Co 9:10; Php 1:11; Col 1:10 exp: Eze 28:12; Ac 6:3. without. Jas 2:4; Mal 2:9; 1Ti 5:21 partiality. or, wrangling. exp: 1Ti 5:21. hypocrisy. Isa 32:6; Mt 23:28; Lu 12:1-2; Joh 1:47; Ro 12:9; 1Pe 1:22; 2:1; 1Jo 3:18 General references. exp: Ex 23:3; Ps 122:8; Ec 9:17; Lu 11:35; Joh 7:49; Ro 12:18; Ga 5:15; Eph 4:3; Jas 1:20'.

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C3-S23 (Verse 18) And the fruit of righteousness is sown in peace of them that make peace.

C3-S17 through the end of this chapter is a single sub-unit which is giving us tests of someone's claim that they have the wisdom of God. The second prior sentence tells us the true evidence that someone is following the wisdom of this world. The prior sentence tells us the true evidence that someone is following the wisdom of God. Our final sentence tells us the fruit that comes from following the wisdom of God. All three together provide the summary of this chapter.

The fruit that comes from following the wisdom of God is the fruit of righteousness, according to our sentence. We can see that by looking at verses which use the words fruit and righteousness which are:

Proverbs 10:16 says, The labour of the righteous tendeth to life: the fruit of the wicked to sin..
Proverbs 11:30 says, The fruit of the righteous is a tree of life; and he that winneth souls is wise..
Proverbs 12:12 says, The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit..
Isaiah 3:10 says, Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings..
Isaiah 32:16 says, Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field..
Amos 6:12 says, Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:.
2Corinthians 9:10 says, Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;).
Ephesians 5:9 says, (For the fruit of the Spirit is in all goodness and righteousness and truth;).
Philippians 1:11 says, Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God..
Hebrews 12:11 says, Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby..
James 3:18 says, And the fruit of righteousness is sown in peace of them that make peace..

Several of the links above got to notes within Book Studies which discuss this doctrine further. For example, the note for Philippians has an extensive doctrinal discussion and shows that the fruit of righteousness is only by Christ. Those notes also show that the Bible treat righteousness as the seed and ground which produce this spiritual fruit. Thus, you can not have the fruit until after you have righteousness. Our sentence says that the fruit is sown but since the fruit of any living thing also contains the seed of reproduction and more fruit, our sentence is consistent with the symbolism seen elsewhere within the Bible.

Our sentence starts with the word and, which means that this fruit of righteousness is added unto the wisdom of God that we are to have first. This is our evidence of having the wisdom of God. Also notice the phrase is sown in peace of them that make peace. This is a direct reference to the immediately prior sentence. If we are reacting in anger or any other emotion other than making peace, we are not using the wisdom of God, even if we have it. God wants His people to be peacemakers.

Please see the note for 1:18 about the word firstfruits. Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition, for this application, is: 'The fruits of the Spirit (Ga 5:22-23; Eph 5:9; Jas 3:17-18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works'. Please see the note for Philippians 1:9-11 about the fruit of righteousness.

Please see the note for 1:19-20 about the word righteousness. The functional definition is: 'Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints'.

Please see the note for 2:16 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fruit. Jas 1:20; Pr 11:18,28,30; Isa 32:16-17; Ho 10:12; Mt 5:9; Joh 4:36; Php 1:11; Heb 12:11 make. Mt 5:9 General references. exp: Ps 122:8; Ec 9:17; Joh 7:49; Ro 12:18; Ga 5:15; Eph 4:3; Jas 1:20'.

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Interpretive Study of James 1-3

Beware of Living by Doctrinal Error

James Chapter 1

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

James Chapter 2

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

James Chapter 3

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

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