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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER OF JAMES

CHAPTER ONE:
“Happiness of the Tested Doer”

[“Happy Endurers”]
Key word: Trials
Theme Verse: 2

James 1:1 – James to the Twelve Tribes

JA1:1 James, 1 a slave of The God and of the Master Jesus Christ: to the twelve tribes of the Diaspora 2 – unmerited favor!

1

James: The name is the same as “Jacob.” This, the anglicized form of Jacob, means “Supplanter” and that is an interesting twist because it is clear from reading Acts that for one reason or another Peter fades into the background after chapter 15 and James comes to the fore. James is thought to be the brother of Jesus the Nazarene. (Matthew 12:46-50; Mark 6:3; Luke 8:19; John 2:12; 7:5) He was an influential elder in the early Church in Jerusalem. (Acts 1:13, 14; 12:17; 15:6-29; 16:4; 1 Corinthians 9:5; Galatians 1:19) James was one of two unbelievers to whom the Risen Lord appeared. [1 Corinthians 15:7] By tradition he was called James the Just and is even mentioned by Josephus: “[the priests] convened the judges of the Sanhedrin and brought before them a man named James, the brother of Jesus who was called the Christ, and certain others. He accused them of having transgressed the law and delivered them up to be stoned.” [Jewish Antiquities, XX, 200 (ix, 1)]

2

To the twelve tribes of the Diaspora: Or, KJV: scattered abroad; ASV: of the Dispersion; NEB: dispersed throughout the world. The letter is a general apostolic epistle to be read throughout the general Church. With the phrase “twelve tribes” he may refer to Jewish Christians, or, to that “Israel of God” Paul mentions. [Galatians 6:15, 16; Acts 18:18, 19; 26:7; 1 Peter 1:1; Isaiah 11:12] There are words and phrases very Jewish in James’ epistle. It is worthy of note that this letter begins with the same simple salutation as the directive sent out from Jerusalem. (Acts 15:23, Greetings!)

James 1:2-4 – Trials Perfect Endurance

JA1:2 Consider it immeasurable joy, 3 my brothers, whenever various trials befall you, 4

3

Consider it immeasurable joy: See notes on Matthew 5:12. [Acts 5:41] Joy. Happiness and joy are often confused or used interchangeably. There is a difference that should be kept in mind. “Joy” is from a root in LATIN and ENGLISH that refers to the smoothness of the brow – not frowning. The best synonym for it is “glad” or “satisfied” and it is a state of mental satisfaction that continues despite intermittent moments of grief or exaltation. Thus the Nazarene was able to endure the stake for the joy set before him. (Hebrews 12:2) “Happy” is a word from the marketplace where one has made an unusually good buy and this elation of spirit lasts as long as that appreciation for the object bought or the money saved. Joy is often associated with endurance and trials in the Scriptures. The Bible is a book of Joy and the word-group occurs upwards of 400 times with the first occurrence in Moses [Deuteronomy 16:15 – “You must become nothing but joyful.” Exodus 4:14 – “He will certainly rejoice in his heart.”]. In the Christian Bible it is Luke who is called the “Theologian of Joy” using the word over two dozen times in his two letters to Theophilos. The idea of joy and trial is straight out of the Mountain Teachings by the Nazarene. (See notes on Matthew 5:12) It is Paul who exhorts at Philippians 4:4 – “Once more I will say, Rejoice!”

4

Whenever various trials befall you: The Christian Jews were persecuted first, then later the non-Jewish Christians. “Trials” may infer other than persecution and include what Paul calls this season’s “groaning pain.” [See notes on Romans 8:22; 1 Peter 4:14] The persecuted are not necessarily “happy” but they can be glad or satisfied (joy) they endure for a godly reason and rejoice in the heavenly reward. The Christian must expect trials of faith as the Nazarene warned of them often – from his initial sending of the apostles out into the harvest, to End-Time warnings, to his final Passover with them. Trials may be in the form of temptations, personal afflictions, and persecution in various modes. The word “trials” itself occurs only 3 times outside of James. [Luke 22:28; Acts 20:19; 1 Peter 1:6]

JA1:3 realizing that this testing of your deep conviction works out endurance. 5

5

This testing of your deep conviction works out endurance: Or, KJV: the trying of your faith worketh patience; NEB: fortitude; GDS: steadfastness. See notes on James 5:11 and the example of Job’s sufferings. [Job chapters 1-3] This truth became much evident throughout the centuries of Christian martyrdoms. Tested. The idea of The Test upon each anointed saint occurs frequently. [Acts 14:22; John 15:20; 2 Timothy 3:12] The Nazarene was tested in a manner similar to Job and so must every individual saint. [Hebrews 5:8; 4:15; Job 23:10; 34:36] The word “test” occurs upwards of 80 times with the first occurrence at Genesis 22:1, “God put Abraham to the test.” Here in James the GREEK is DOKIMION regarding which Dictionary of New Testament Theology [Volume 3 pages 808ff] comments: “Tested, approved, genuine, esteemed… test, probation… established by trial, investigation, testing (preparatory to installing in an office)… to recognize coins as valid currency (Proverbs 25:4 LXX)… Used mostly by Paul in the sense of recognized, approved, accepted… With dokimazo the stress falls on a positive result in which that which is tested passes and is recognized as genuine.”

JA1:4 But, let endurance work out completely 6 so that you may be mature and complete, lacking nothing. 7

6

Let endurance work out completely: That is, “Let your endurance be completely successful.” Or, KJV: let patience have her perfect work; RHM: mature work; BEC: finish its work; AMP: do a thorough work. There is no “half” enduring for the Christian. The race cannot be run halfway but finished. [Philippians 3:14] Faith without the fulfillment of endurance is useless. The end object is to endure and thus become approved in order to be glorified among the saints in the heavenly kingdom. Endurance is a word drawn in English from dru or dur – the oak tree, something that has grown over many years into a rock solid tree of great size and strength, having weathered every storm, lightning strike, pestilence and fire. Endurance is a strong theme of the Christian Bible with the word-group appearing seldom in the Hebrew Scriptures. The word-group occurs upwards of 90 times and the idea is a dominant theme of James. It is Jesus who first encourages it and sets the example in it. [Luke 8:15; 21:19; 2 Timothy 2:10, 12; Hebrews 12:7; 10:32; 12:2, 3; Revelation 1:9; 2:3; 3:10] Fittingly the word occurs 7 times in Revelation.

7

You may be mature and complete, lacking nothing: Or, KJV: perfect and entire, wanting nothing; WMS: fully developed and perfectly equipped. The whole phrase reads interestingly in TAY: Dear Brothers, is your life full of difficulties and temptations? Then be happy, for when the way is rough, your patience has a chance to grow. So let it grow, and don’t try to squirm out of your problems. For when your patience is finally in full bloom, then you will be ready for anything, strong in character, full and complete. Complete. Sound. This implies mature and healthy. Complete is literally “perfect” in some translations. The idea is found in Malachi. [Malachi 1:13; Leviticus 1:3; Isaiah 1:6] By refined and tested faith endurance will be perfect and result in an offering to God perfectly acceptable. [See notes on Romans 12:1.]

James 1:5-8 – Ask Without Doubting

JA1:5 However, if any of you lacks wisdom, 8 let them ask God who gives generously to everyone 9 and without any reproach, 10 and it will be given to them. 11

8

If any of you lacks wisdom: Or, RHM: coming short of wisdom; GDS: deficient in. Wisdom is the right use of knowledge; knowing what right action to take. No human is possessed of perfect wisdom. We all lack knowledge of how to act on different occasion and circumstances. [Proverbs 2:3] Compare notes on Romans 8:26. Wisdom. The request here is for the wisdom needed to endure various trials – the understanding to make right decisions that influence endurance. The spirit of this is right out of the Nazarene’s Mountain Teachings and elsewhere where Jesus stressed persistence and faith in prayer. Matthew 7:7, “Keep on asking.” Mark 11:24, “Everything you ask for in pray, have faith.” Luke 18:1, “[Jesus taught them] the necessity to always continue to pray and never give up.” The Proverbs encourage this search for wisdom. [Proverbs 2:4, “Keep seeking wisdom.”]

9	Let them ask God who gives generously to everyone: Or, KJV: giveth to all men liberally. The thought is straight out of the Nazarene himself. [Mark 11:24] See notes on 1 John 3:22.

10	And without any reproach: Or, KJV: upbraideth not. See notes on Matthew 7:11. God never accuses for a lack of wisdom if one is repentant and willing to change, to conform to His will.

11	And it will be given to them: See John 15:7 and note the qualifications. [See notes on 1 John 5:14.]

JA1:6 But, let them ask with deep conviction, having no doubts at all, 12 for the person who doubts is like a wave of the sea, 13 blown by the wind and tempest tossed. 14

12

Let them ask with deep conviction, having no doubts at all: Or, KJV: let him ask in faith, nothing wavering; TCN: with confidence. [Literally: not a divided heart.] See notes note on Matthew 7:7 and Matthew 21:22. Doubt is the enemy of faith and one of the Devil’s most powerful tools. Faith. That firm conviction and trust in what cannot be immediately viewed is the foundation of endurance. Faith has varied sizes, strengths and qualities. This here is a “tested quality.” Faith that has not been tested, like gold, is of poor and doubtful quality. The greater and more fiery the test the finer the gold poured from the Smelter’s ladle into a heavenly mold. In this battle, doubt is the prime tool of our greatest enemy. It is doubt that moves the Devil to ask the Nazarene, “If.” The idea of refinement like gold occurs often in the Scriptures. [Job 23:10; Proverbs 8:19; 17:3; 27:21; 1 Corinthians 3:13; 1 Peter 1:7; Revelation 3:18; Malachi 3:3; Daniel 11:35; 12:10] If one would be gold then one must greet the fire with joy! Doubt. The opposite of faith is a terrible weakness in a Christian’s fight to endure. It is “the sin that easily entangles” of Hebrews 12:1. “Doubt” occurs about a dozen times and is often associated with faith. See notes on Matthew 14:31, “You with tiny faith, why did you begin doubting?” See notes on Matthew 21:21, “Believe and have no doubt.” [Mark 11:23; Acts 10:20; 11:12; see notes on Romans 14:23; see notes on Jude 22] Doubt is removed by knowledge and meditation, persistent prayer, and a life of faith though can invade any saintly mind at any moment of weakness. Doubt transforms the person of faith into a half-hearted, indecisive person unable to take decisive action on the path to endurance. The Scriptures do not speak well of this type of person. Psalm 119:113, “I hate the halfhearted.” [Hosea 7:8] Doubt robs faith and reduces the person of conviction into a jellyfish of faithlessness.

13

The person who doubts is like a wave of the sea: Here begins the many metaphors or illustrations common to James, no doubt learned from the Master Teacher. There are waves, wind, sea, crown, shadow, mirror, bridles, horses, boats, rudder, fire, fountain, fig tree, salt water, mist, farmer, oil, rain, etc.

14	Blown by the wind and tempest tossed: We see a small boat helpless in the storm. Compare Ephesians 4:14, 15.

JA1:7 Let that person not suppose they will receive anything from the Sovereign LORD. 15

15

Let that person not suppose they will receive anything from the Sovereign LORD: Or, MOF: that man need not imagine he will get anything from the Lord. See notes on James 4:3. What a desperate situation for the person lacking faith in the petition. The Greek for Sovereign LORD is TOU KYRIOU [to the Lord]. As a Jew who spoke Hebrew/Aramaic James would have been familiar with the Hebrew designation ha’Adhohn [Adonai]. [Malachi 3:1] Thus, it is possible where the designation “Sovereign LORD” occurs in the 21st Century Version of the Christian Scriptures© [NCMM] could have read ha’ADHOHN. Where the designation “the Lord” occurs in NCMM and clearly refers to The God the designation “the Sovereign LORD” is often used.

JA1:8 That is a double-minded person, unsteady in everything. 16

16

That is a double-minded person, unsteady in everything: Or, GDS: irresolute; BEC: wavering in everything he does. According to tradition the knees of the disciple James were compared to those of a camel because he spent so much time praying on behalf of his people. He has little patience for the doubter or indecisive. See notes on 2 Peter 3:16.

James 1:9-11 – Lowly Boast – Rich Fade

JA1:9 However, let the lowly brother boast in being exalted, 17

17

Let the lowly brother boast in being exalted: KJV: the brother of low degree; MON: in humble circumstances; BAS: of low position; ASV: glory in his high estate; BAS: be glad that he is lifted up; WMS: rejoice in his exalted station. NEB: once the sun is up; KJV: the grace of the fashion; GDS: the rich man will fade and die in the midst of his pursuits. Here we have “one of the least of these my brothers” of Matthew 25:40.

JA1:10 and the rich person in humiliation. 18 Because [the rich] will pass away like a flower 19 of the field.

18

The rich person in humiliation: Poor and rich. Why is it so soon after first discussing “trials” and then “wisdom” James launches into one of his pet themes – the rich? Judging from what follows the poor brothers have an added burden in their quest for endurance – and that is the rich within the Christian community! The poor endure snobbery, favoritism, character assassination, and just plain failure to collect their wages – and this from their brothers! This is a bitter subject of some irritation to James and he will not let it rest until the end of his letter. This contrast is not new in the Scriptures – much of it James borrows from the Hebrew Scriptures. The subject of the poor and poverty is mentioned nearly 200 times with most occurrences in Psalms and Proverbs and in the Christian Bible it is again the Good Doctor Luke who uses the word “poor” and “rich” most often. Jesus told his disciples, “You will always have the poor with you and you can give to them any time you want.” This subject of rich and poor is addressed in 2 Corinthians. After the divisive issues of Jew and Gentile, Hebrew versus Greek tongue, it is this economic difference among brethren that is now at issue. One wonders how a person can become a Christian, claiming to be an adherent of the teachings of the Nazarene, and remain rich as well as foster rich attitudes among brothers? Nothing could be simpler than the Nazarene’s teachings on the “simple eye” and Kingdom priorities and the need to “sell everything and give to the poor” in order to enter the Kingdom – or in some cases, even to begin on the path of discipleship. It is Luke who stresses this the most of all the Gospels. [Luke 6:24; 11:34; 12:33; 14:21; 14:33; 16:13; 18:22, 24, 28; 19:8] The very fact there is a rich class for James to discuss is evidence this was a voluntary matter. Such is also demonstrated in the case of Ananias and Sapphira. Also, Paul does not tell the Corinthians to divest themselves, nor does he authorize Timothy to give such “orders.” [1 Timothy 6:17-19] If such persons wish to cling to their wealth that is between them and their Lord and mightily they ought to pray that they are one of those impossible things God can do! While they wait for God’s judgment in these matters it is the course of wisdom to “make friends with their filthy lucre” by acts of mercy and hospitality to their lowly brother who is soon to receive that glory which is beyond al exaltation!

19

Because [the rich] will pass away like a flower: Or: GDS: that is the way the rich man will fade and die in the midst of his pursuits. Compare notes on 1 John 2:17. One way or another the rich person loses wealth, leaving perhaps to be squandered by an ungrateful inheritor. There are not worldly riches in heaven. How sad for a Christian to die with huge savings that could have been shared with poor saints.

JA1:11 For the sun rises with its burning heat, 20 and the field dries up and the flower’s petals fall off, and its beautiful appearance perishes. 21 Just so, also, the rich will fade away in their very way of life. 22

20

The sun rises with its burning heat: The “sun” and its devastating heat is used of God’s wrath and severe displeasure. [Isaiah 49:10; Psalms 121:6; Revelation 7:16] Later in James he warns of “something life fire stored up in the last days” (see notes on James 5.3) so this is a particular warning to rich Christians in the “last days” to guard against any misuse of their wealth either by fraud, simony or extortion of the poor.

21

Its beautiful appearance perishes: Appearance means a lot to the rich as 1 John 2:16 shows and the poor of this earth have long tired of the ostentatious exhibitions of the wealthy with their clothes and jewelry. [See notes on James 2:2; Luke 7:25] Such expensive homes, luxury holidays, five-star restaurants, prestige automobiles – and all the other trappings and niceties of the rich – will be the expert witnesses in the Court when all hearts are made manifest to the one to judge the living and the dead. On the other hand there are those who try to hide what they have. [Proverbs 13:7] These should not think He that estimates hearts is unaware of their failure to use their worldly means to assist God’s modern prophets and saints in fulfilling the King’s commission. [See notes on Matthew 25:35-46]

22

The rich will fade away in their very way of life: Compare the Master’s parable at Luke 12:15-21. Ways. This word is the Greek POREIAIS and occurs again at James 4:13 – “Let us travel (POREUSOMETHA) and spend a year making profits.” This is the “way” of the rich – to be about business and addressing the Master’s business in a token manner. The warning in James 4:13 rings of the rich farmer in Luke 12:16ff. It is Paul who warns Timothy, “No soldier on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him.” (2 Timothy 2:4 NCMM)

James 1:12-15 – Enduring Trials

JA1:12 Blessed [by God] is the person who endures trials. 23 Because having become approved such a person will receive the crown of life 24 which [God] promised to those loving Him.

23

Blessed [by God] is the person who endures trials: Or, TCN: remains firm under; NAS: perseveres; PME: once his testing is complete; KNX: proved his worth. That is, the blessed state of. This is the first of 3 occurrences of the word “blessed” in James. [James 1:25; James 5:11] The happiness of the enduring person is in the very act of persevering – endurance is its own reward; but it culminates in divine approval or recognition. See notes on Matthew 5:10 and James 1:2. [2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10; Hebrews 2:18; 4:14]

24

Having become approved such a person will receive the crown of life: The word “crown” as used by Paul, Peter and Jesus means immortality as a reigning king in the celestial Kingdom of the Master Jesus. [Revelation 2:10; Revelation 20:4-6] The closest parallel expression to that of James is the one by Jesus to the congregation in Smyrna. Jesus used no similar phrase when on earth; nor, does Yehowah give such a direct promise in the Hebrew Bible. To whom does James refer when he speaks of such a promise “to those loving him”? Who is the “him”? Yehowah may be inferred if one reconstructed Psalm 21:3, 4. It is true the promise of kingdom rule is contained in the original covenant with Israel. [Exodus 19:6] But, such a hope of heavenly life was an unknown mystery to those generations during which the Hebrew Bible were written. [See notes on Ephesians 3:5] Though the hope of the “saints of the Most High” and their inheritance of the kingdom is clearly foretold in Daniel 7:27 it is left to the Nazarene to be more direct when “the kingdom of the heavens became a goal for men.” [See notes on Matthew 11:12] [Matthew 19:28; Luke 22:29-30; John 14:3] Most Greek texts say “Lord” here and it is the Master Jesus who “shed light on incorruption” with those promises based on the love of his disciples. [John 14:15] All things considered it is the Master Jesus who gave the promise of real life but he did this as he learned from his Father.

JA1:13 Let no one say when being tempted, “I am being tempted by God!” 25 For God never tempts with evil things, nor is He Himself ever tempted.

25

I am being tempted by God: This is the third time James uses the word “trial” or “tempt.” In the space of two verses he uses the Greek PEIRASMON 6 times. This is the same word-group of Matthew 4:1 and Jesus’ own temptation. James’ heart is set on helping his fellows to endure but it will not help the process if one misunderstands who brings these “various trials.” God permits or allows them in harmony with those issues regarding his sovereign right to rule and man’s personal integrity, but he does not personally bring these trials. He may permit certain trials to mold the saintly character for its fit place in the heavenly realm as a judge of the world to come. God cannot Himself be tried or tempted with evil so it is an erroneous thought that he would use such wicked things to put stumbling-block before his saints. God does not suitably place a seductress or seductor to lure his saints into a moral crash. [It is worthy of note that if “God cannot be tempted” then Jesus in the wilderness temptation was not God.] Why does James not introduce the “Tempter” here? See notes on Matthew 4:3 and 1 Thessalonians 3:5 and the expression Tempter from PEIRAZON. It would seem a natural item to include in his discussion of enduring trials. Though God does not tempt, the Devil does. James only mentions the Devil once at James 4:7. Perhaps he wishes to lay the blame for sin right at the door where it belongs? (Genesis 4:7) James explains how the process of trial takes place.

JA1:14 Rather, everyone is tempted by their own desire, 26 being drawn away and allured. 27

26

Everyone is tempted by their own desire: Here is the root. Here is the fundamental source of all mankind’s failure. It is Eve who first sees “the Tree [Genesis 3:6] was something the eyes’ craved, yes, the tree was pleasurable to observe.” The word James uses is the Greek EPITHYMIAS which means overly-desirous and is the same word at Exodus 20.17 [LXX] EPITHYMESEIS. It is also the same at Matthew 5:28 [EPITHYMESAI]. Paul also uses Eve as a warning example at 2 Corinthians 11:3. Desire begins in the mind mainly through the stimulus of sight. [See notes on 1 John 2:16 and the EPITHYMIA of the eyes] Thus, the warnings in the Scriptures to be on guard regarding what one looks at. [Psalm 101:3; Proverbs 4:25] In an age of visual communications it does not take much intelligence to figure out that a saintly person would exercise great caution in viewing through the printed page – graphics or telecommunications it is varied forms. Jesus warns regarding EPITHYMIA for “things” at Mark 4:19. Dictionary of New Testament Theology [Volume 1, page 457] describes it “as a sin with a highly destructive power.”

27	Drawn away and allured: Or, AMP: enticed and baited; MOF: beguiled and lured. Sin begins with desire in one’s own heart. Though many will blame inherited sin – and this is a legitimate factor – that is not the only reason any person sins.

JA1:15 Then, the desire having conceived gives birth to sin, 28 and this sin, when it reaches full growth, brings forth death. 29

28

The desire having conceived gives birth to sin: Desire is not sin in itself. Desire is “conceived” when the mind and heart have decided to act. The act is the sin. James uses in Greek language that has images of conception, gestation and parturition as the process of sin is a progressive one, beginning in the mind with impulses stimulated by sight, allowed to mature by meditation and wrong thinking, stimulated by the imagination until a decision is made to “touch” (as in the case of Eve) that enhances the circuitry and arouses to action – that is the actual transgressing of God’s law – sin. As the rest of the Scriptures testify, “sin gives birth [pregnant] to death.” [See notes on Romans 5:12.]

29	Sin, when it reaches full growth, brings forth death: Or, NEB: breeds; BEC: produces. See notes on Romans 5:21 and Romans 7:11. Death is the result of sin that is caused by wrongful desire. The process often involves self-justification and rationalization.

James 1:16-18 – Gifts and Firstfruits

JA1:16 My beloved brothers, do not be deceived. 30

30

Do not be deceived: Or, ABU: led astray; MOF: make no mistake. Why does he say this? He discusses trials and endurance and the need to be decisive and then the poor and the rich and finally the danger of desire and enticement. Surely, he thinks the rich have been enticed and their materialistic desire can result in death and loss of the crown of life. Both poor and rich must not be misled. The poor must not allow those trials for which the rich are responsible to stumble them; nor should the rich permit worldly distractions to misdirect them – for God has not changed and will not change. He remains the same and his judgments are consistent over a long period of time.

JA1:17 Every good endowment and every perfect gift is from Above, 31 descending from the Father of Lights 32 with whom there is not the variation of a shadow’s turning. 33

31

Every good endowment and every perfect gift is from Above: Or: NEB: good giving: BER: beneficent. Gift. “What do you have that you did not receive?” asks Paul. Everything we have is a gift from God. Even the trials he permits can turn into tested quality of faith and endurance. [1 Corinthians 14:1; see notes on Matthew 7:11; John 3:27] The attitude of giving God credit for every good gift leads to spiritual health.

32

The Father of Lights: Or, MOF: Father of heavenly lights; NWT: celestial lights. This is a rare designation in the Bible with less than a dozen occurrences with regard to a relationship with God and most of these are in connection with the Messiah. The hope of becoming a child of God as the Father is held out in a few prophecies. The word “Father” occurs some 1,000 times in the secular sense. But, with the Nazarene, it suddenly bursts forth over 100 times in the Gospel of John. It is a new relationship brought by Christ. Of all the designations for the Almighty “Father” is the one preferred by Christ and then by Paul and John. In James “Father” occurs 4 times, God 17 times and Lord 13 times. [Psalm 136:7; Isaiah 45:7; 60:20; Ephesians 5:8; 1 John 1:5; Malachi 3:6] See the book Nazarene Principles 2000© under First Principle.

33

Not the variation of a shadow’s turning: The Father simply is very consistent and predictable for he does not vary, alter or change as does the turning earth, moving around the sun and as shadows change the appearance of things so that they do not remain consistent. The Father can be trusted because he remains the same. See Malachi 3:6.

JA1:18 Having willed it, [the Father] gave birth to us by the Word of Truth 34 so that we might become a kind of firstfruits of His creatures. 35

34

Having willed it, [the Father] gave birth to us by the Word of Truth: Or, KJV: begat; GDS: brought us into being. God wills and it is done. From creation [Revelation 4:11] to bringing forth His New Creation. [See notes on Ephesians 1:5, 9, 11] It is John who says, “They were given birth by the will of God.” [See notes on John 1:13] Gave birth. The Greek here is APEKYESEN. This is from APE + KUMA (=over + waves); or those waves or spasms that swell over a woman in childbirth pains or contractions. This is the birthing process in action. See John 3:3-8 and the subject of “born again” or “rebirth.” Us. Who does he mean by “us”? The letter is addressed to the “twelve tribes” in the Diaspora that is language highly biased to Jews – Christian Jews, but Jews – as is the entire letter. Though everything in it has equal application to the non-Jewish saints it is difficult to believe when James said “us” he did not have in mind those “whom God first recognized” as Paul puts it – Jews. In James 2:2 James uses the Greek for synagogue in describing a gathering. He makes ample use of men strongly associated with Jews – Abraham and Elijah as well as Job. It is clear he is writing very early to an audience predominately Jewish. He would not write this way to a non-Jewish audience or even an audience of half and half. Compare Paul’s address of a Jewish synagogue in Acts chapter 13 and his sermon to the Greeks in Acts chapter 17. [See notes on John 1:13; see notes on Romans 8:14-16, 28; see notes on 2 Thessalonians 2:13; Hebrews 4:12; 1 Peter 1:23]

35

Become a kind of firstfruits of His creatures: The word “firstfruits” is a word from the Jewish festival of Ingathering or Booths. It is strongly used of Jewish believers who were the first to believe in Christ and enter upon kingdom opportunities. This word harmonizes strongly with a Jewish audience. [Exodus 34:22; Leviticus 23:17; see notes on Romans 8:23, 29 (Romans 2:9, 10) and Romans 11:2] The term can apply to the first Jewish disciples, or the whole Church itself [Hebrews 12:22], or those end-time Saints alive at the Parousia. [Revelation 14:1-4; 1 Thessalonians 4:16, 17]

James 1:19-21 – Slow to Speak – Accept Word

JA1:19 My beloved brothers, 36 be aware of this: let every person be quick to listen, slow to speak, slow to get angry. 37

36	My beloved brothers: An address James uses 15 times and a common one when addressing a synagogue or gathering. Compare Acts 13:26.

37

Let every person be quick to listen, slow to speak, slow to get angry: Or: PME: quick to listen but slow to use his tongue and slow to lose his temper; MOF: slow to talk. Hear. It means more than “hear”. It means to respond to what one is hearing. The Nazarene uses it often. [Matthew 11:15, “Let him that has ears listen.”] The Glorified Christ uses it in Revelation to each of the seven churches. It is difficult to improve on the adage: “God gave us two ears and one mouth so we could listen twice as much as we talk.” The word “hear(ing)” occurs about 600 times, first in Genesis 4:23 and Lamech’s poem, and most often in the two prophets Jeremiah 48 times and Isaiah 38 times, but third in Psalms 35 time. “Hear, O Israel” – the great Shema – became the anthem of God’s nation. For 2,000 years a man of God “heard” the word of Yehowah and did not “see” them accept in the case of those few close to the scripting of sacred scrolls. Joshua and the kings of Israel were told to make a copy of the Law and “read” it continually – but largely one was “orally taught” as in the case of Apollos. [Acts 18:25; Galatians 6:6] To this day it is the wise person who listens carefully to “the things heard by us” in the Scriptures [Hebrews 2:1] as well as to those things expounded in general gatherings of Christians. Speaking. As James explains later the tongue is a difficult thing to control and even the “meekest of all men” Moses was driven “crazy” when he was “provoked” by the nation of Israel. [Numbers 12:3; Psalm 106:32; Ecclesiastes 7:7] Rather than struggle to always say the right thing it is often better to first learn not to say anything [the old count to 10 method] and then to learn to speak only after fore-thought, and then only slowly. [Proverbs 10:19; 17:27; 29:20; Ecclesiastes 5:2, 3, 6; 7:9]

JA1:20 Because man’s anger does not result in God’s righteousness. 38

38

Man’s anger does not result in God’s righteousness: Or, wrath. The word “wrath” occurs upwards of 50 times. It is used most often in Romans, 12 times. Wrath translates ORGE and THYMOS “anger.” Perhaps, wrath is a heightened form of righteous indignant based on the principle of justice and the desire to see fairness accomplished. It is not that wrath is to be avoided altogether for there are those times when righteous indignation calls for it – both from God and men. Indeed, not to become angry may be a sign of weakness or compromise. However, it is Jesus who warns of ‘continuing wrathful with a brother’ [see notes on Matthew 5:22] and Paul cautions ‘be wrathful but do not sin’ [see notes on Ephesians 4:26]. It is vital to control anger and wrath and the exhortation to be slow about it encourages self-control. The habitual and unrepentant “fits of anger” is cause for barring one from the kingdom. (Galatians 5:19) Rather, Christians are taught to “yield before wrath” [see notes on Romans 12:19] which is not an easy thing to do. Elders are not to be “prone to wrath” so their natures cannot be characterized by anger in action or speech. [See notes on Titus 1:7] To harbor resentful wrath is to allow place for the Devil [see notes on Ephesians 4:26, 27] for he will quickly take advantage of such an uncontrolled and imbalanced state. Brothers who have become angry with one another need to quickly settle matters. [See notes on Matthew 5:23, 24; Luke 17:3, 4] There is the example of the “sharp burst of anger” [PAROXYSMOS] between Paul and Barnabas. [Acts 15:39] The Nazarene remains the perfect example in this regard for there is not a single case of his anger getting the best of him and even his routing the greedy commercialists from the temple was controlled. Husbands are encouraged “not to be bitterly angry” with their wives. The Christian who is yielding and meek and self-controlled will have few occasions where anger and wrath are necessary, and when there are a certain hesitancy and controlled slowness, these will stop words or actions difficult to live down.

JA1:21 Therefore, put away [from yourselves] all kinds of foul dirt and any residue of wickedness. 39 In meekness 40 accept the implanted Word 41 which is able to save your souls. 42

39

Put away [from yourselves] all kinds of foul dirt and any residue of wickedness: This is a unique occurrence of this word though the word “filth” occurs at 1 Peter 3:21 and Revelation 21:8. It is an alternate translation to the Greek AKATHARSIA which means uncleanness, depravity or lewdness. [Galatians 5:19; Colossians 3:5; 1 Thessalonians 4:7] At Leviticus 1:16 it is associated with excrement. [Hosea 5:11] Here in James the Greek HRYPARIAN in this form occurs only here though another form [HRYPARA] of it occurs at James 2:2 regarding a poor man’s clothes. At Revelation 22:11 HRYPOO occurs twice as “let the filthy remain filthy.” It is hard to imagine why James would have to say this to his fellows who profess discipleship of the pure Nazarene. One would have thought they left these things behind but evidently, despite being raised in the environment of the Law and exposed to the teachings of Christ, they still have the filth of the world clinging to their inner person. It may well be, judging from the rest of the letter and this verse in James 1:11, this is directed toward the rich who, though having the freedom to retain their wealth, have allowed liberal attitudes, that arrogance synonymous with the rich, and their heartless treatment of the poor, have brought into the Christian community something disgusting to God – if not to men. Badness. [wickedness] This is PERISSEIAN KAKIAS in Greek and lit means a surplus or residue of evil as if there is still something left of what should have been left outside. A form KAKOS occurs at James 3:8 where it is unruly and injurious. James has already used a form KAKOS in James 1:13. The word “bad” occurs upwards of 500 times and it is the opposite of “good” – the antitheses of what is morally excellent from the standpoint of God. It may well have been some liberal attitude the rich brought with them into the Christian community. In the Bible wickedness or evil is almost always something harmful or hurtful to others. It is the opposite of love.

40

Meekness: Or, mildness. To be mild is to be teachable and it is only with this kind of attitude or inclination that the graft-implant of The Word can take place. This is not easy for many of the rich. The Greek PRAYTES occurs again at James 3:13 – “show out of his fine conduct his works with a mildness that belongs to wisdom.” It is usually rendered “meek” by most translators. A New Testament Wordbook, by William Barclay, says of the adjective PRAYS: “In classical Greek this is a lovely word. Of things it means ‘gentle’. It is used, for instance, of a gentle breeze or a gentle voice. Of persons it means ‘mild’ or ‘gracious’…. There is gentleness in praus but behind the gentleness there is the strength of steel… It is not a spineless gentleness, a sentimental fondness, a passive quietism.” (London, 1956, pp. 103, 104) Vine’s Expository Dictionary of Old and New Testament Words states that the noun form PRAYTES “consists not in a person’s outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather it is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word TAPEINOPHROSUNE [humility], and follows directly upon it.” [1981, Volume 3, pages 55, 56] This is not a quality the rich have by nature. Rather, they are stubborn, arrogant and prideful because of their possessions and because they are rich they seem to believe they are endowed with God’s blessing and a wisdom superior to others.

41

Accept the implanted Word: This is a unique occurrence of the word “implanting.” Others render this “engrafted” as does the KJV. It is the Greek EMPHYTOS and is drawn or rooted in plants. This necessitates good soil and a healthy host plant to be successful. The key is to “receive” or “accept,” and this idea is powerful in Proverbs 2:1ff. The image of “roots” is seen in Jesus’ parables of the sower and seed, the grafted olive tree of Paul, and the poisonous root of Hebrews. Implant or engraft suggests the word becomes part and parcel of the receiving tree which will then produce fruit evidencing a healthy root. This language is similar to the thought of Peter – though he uses a different metaphor. [1 Peter 2:2]

42

Save your souls: Or, lives. The suggestion of soul mortality is present in the phrase. [Ezekiel 18:4, 20]. Salvation comes only after on a meek and teachable attitude that gladly receives the implanting of God’s Word. [1 Peter 1:9] It is clear that James believes salvation involves charitable works of faith.

James 1:22-27 – The Tongue and Undefiled Worship

JA1:22 Now, be doers of the Word and not just hearers, 43 deceiving yourselves. 44

43

Be doers of the Word and not just hearers: Or: WMS: obeying the message; MOF: act on the word; TCN: put that message into practice. [Leviticus 18:5; Deuteronomy 7:11; 1 Samuel 15:22; see notes on Matthew 7:21; see notes on Romans 10:5; see notes on 1 John 3:7] There are thinkers and there are doers and sometimes there are thinkers who are doers. The idea of a disciple of the Nazarene given to just hearing the Master and doing nothing about his positive directives is alien to James. Outside of this paragraph “doer” only occurs one more time at James 4:11. The idea of “doing” and “performing” is drawn right out of the Nazarene’s teachings – positive performance. Jesus concluded his Mountain Teachings with doing. [See notes on Matthew 7:24] Doing is the very breath of the Golden Rule [see notes on Matthew 7:12] Doers of what? James has already mentioned “the word” [LOGOS] in James 1:18 [the word of truth; see John 17:17] He uses “law” 11 times and at James 2:8 this is a quote from the law of neighborly love – also quoted by Jesus – and at James 2:10 the “law” includes the Ten Commandments. It would be difficult to see James separating the term “word” from the “law” for they are one and the same. He does not quote the Nazarene directly but he does allude to that same spirit of which Jesus preached – the fulfillment of the Law in the spirit of Love. [See notes on Romans 13:10; Galatians 5:14] Twice James uses the word “free(dom)” in connection with this law. It is the Nazarene who says, “truth liberates.” [John 8:35] And, certainly the summation of the law into one precise principle of neighborly love has a liberating affect on anyone who feels burdened by 600-plus legislative ordinances. James seems to speak of “doers” of God’s law and to those of the Twelve Tribes in the Diaspora that means one thing – Moses’ Law from Sinai. Not the precise legalistic requirements – but their spirit as even the Nazarene taught in his Mountain Teachings. We may assume James wrote this before Paul launched into another theme with a different perspective view of the Law and the requirement of faith. But, to James, the “word” and the “law” are those with which he associates Moses and there is nothing in James that cannot be drawn directly from this body of legislation.

44

Deceiving yourselves: [2 Timothy 3:13; see notes on Titus 3:3] Self-deception. This is a warning that ranges from Proverbs to Paul. It is Jeremiah who warns: [Jeremiah 17:9] “The heart is very deceptive and misleading, and indeed, it can be terribly reckless.” [NCMM] But, why does James make this statement now? Judging from James 1:11 and James 2:6, 15, 16 there is the danger for those who are rich in thinking, with a certain self-deception, that words are sufficient and they need not act as doers in this matter of the liberating law of neighborly love. It is easy to convince oneself for a variety of reasons that one does not need to divest oneself of those material benefits by which others could be blessed.

JA1:23 Because if anyone is only a hearer of the Word 45 and not a doer, this person is like someone observing their physical face in a mirror, 46

45	Only a hearer of the Word: Compare Luke 6:47 and see notes on James 2:14.

46

Like someone observing their physical face in a mirror: James indulges in one of his many comparisons: the absurdum of a person looking into a mirror at a real and physical face and then going off and forgetting its own appearance. This is silly for any person remembers what he or she looks like no matter how much he or she wishes to forget their homeliness. But, there may be something deeper here – for if the person really looks deep into this mirror image and thinks of what kind of individual is seen – in this case a rich man who can afford a mirror – they may give pause to ponder their real self. Mirrors of this period – possibly before glass – were imperfect and did not give a true image. [Job 37:18; 1 Corinthians 13:12] The word “mirror” occurs about 8 times and is often associated with women and wealth. None-the-less, here is a person gazing at the image – perhaps with a certain rich person’s self-love. But, James’ parabolic comparison has in mind another mirror in which a person may examine themselves in a perfect manner – the Word. [Hebrews 4:12, 13]

JA1:24 and having departed, immediately forgets the image. JA1:25 However, the person who peers into that perfect law of freedom 47 – and remains looking there, 48 not becoming a forgetful hearer, but rather a doer of the work 49 – will be blessed in keeping it. 50

47

Peers into that perfect law of freedom: In James 1:23, 24 James uses KATANOOUNTI and KATENOESE for “looks” or “observe” but here in James 1:25 he uses a stronger word PARAAKYPSAS which lit means “having stooped beside.” It is worthy of note that in the very few other places where this word appears three of them are with regard to the inspection of the empty tomb. [Luke 24:12] Also, it is a close angelic inspection Peter has in mind when he says, [1 Peter 1:12] “angels are desiring to peer.” So, whereas the cursory look of the rich man in his polished mirror is something quick and passing and then forgotten, this “peering” is a close inspection which may require a long, stooping pause, bending humbly forward and down to make a precise examination which will not so easily be forgotten. Law. Freedom. Law can liberate or set free as any one who has been found “not guilty” before a court will testify. There is a law that enslaves. Paul mentions two of these: sin and the Law of Moses. There is a law that liberates or sets free and James mentions this twice. [James 1:25; James 2:12] Paul is not ignorant of this theme either and he even seems to have read James. [Galatians 5:13-14] While not entirely divorcing himself from the Law of Moses [as Acts would show] James’ law is that kingly rule of conduct exemplified in the Nazarene – the spirit of the Law’s principles and their total fulfillment in love. Possessing the “law of freedom” the former Law of Moses is unnecessary.

48

Remains looking there: Or, KJV: continueth therein; RSV: perseveres; TCN: continues to do so; PME: makes a habit of doing so; NEB: lives in its company; AMP: perseveres in looking into it. The Word must be a constant study. The Greek PARAMENO means to stay, to be near, to remain or to abide as various translations of it at 1 Corinthians 16:6 show. It means a continual performance or habitual “doing” of the spirit of the law of freedom – demonstrating loving concern and empathy to others. No mere passing glance, but a kneeling for close inspection and having expended that energy a rigorous observance of this kingly law – a subject James will develop.

49

A doer of the work: This is a unique singular use of ERGOU and James is to go on and use the plural ERGA 14 times beginning with James 2:14 with a strong bias to that which is charitable. But, what “work” does he have in mind since he has not yet used the word in this charitable sense? The answer lies in the next paragraph and involves three aspects: speech, charity, spotlessness.

50

Will be blessed in keeping it: Or, happy. In James 1:2, 12 happiness came from endurance and now it comes from persistence in God’s liberating law. Doing brings happiness. This is the positive action taught by the Nazarene – not the negative non-action which often leads to the sin of omission. Not the Eastern rule which states, Do not do unto others but the positive Christine commandment, Do unto others. There is little happiness in isolationism as personified by the monk in his cave or monastery cell – no matter the depth of his contemplation. [Proverbs 18:1] There is mental hygiene and psychic health in this as Paul shows. [See notes on Romans 12:3]

JA1:26 If anyone considers themselves to be a formal worshipper 51 and does not bridle the tongue 52 – but continues deceiving their own heart 53 – this person’s worship is worthless. 54

51

If anyone considers themselves to be a formal worshipper: Or, if a Latin root is preferred, “religious.” [KJV] The Greek THRESKOS means ceremonially religious and has all the sense of a Jewish form of worship. The word is used two other times at Acts 26:5 where it is the Jewish religion and at Colossians 2:18 where it is a form of Gnosticism – it is organized, formal and rigid in its ceremony.

52

Does not bridle the tongue: Here James introduces the control of the tongue as an important and vital element in “pure religion.” The word “tongue” occurs 165 times and most often in the Psalms [38 times] and Proverbs [21 times]. This is the first occurrence out of 5 in James and is the subject he takes up with detail in the next chapter as well as infers it regarding “teachers” in chapter 3. He uses the word “mouth” once. The spirit of this theme is again from the Nazarene’s Mountain Teachings. [See notes on Matthew 5:21-24] For James it is impossible to divorce “pure religion” from the use of the tongue. In what manner does he mean this bridling control? Largely he has in mind that negative judgmental and critical speech – often inflammatory and murderous – which is slanderous. Slander is almost always the result of jealousy and egotism. The metaphor of the horse’s bridle he takes up again in James 3:3. The bridle does not shut the mouth but directs the horse. This is speech at once controlled but also directed to that which is upbuilding and constructive. It is the Nazarene who teaches [Luke 6:45] “The mouth speaks from the depths of the heart,” and who warns, “I assure all of you that every idle word that people speak they will give an account for it on Judgment Day.” [See notes on Matthew 12:36.]

53	Continues deceiving their own heart: Or, TAY: is fooling himself. As in James 1:22 self-deception in religious matters is a real and serious element to James’ letter. In James 1:22 it was concerning – not just words – but doing; and now it is not just doing but words.

54

Worship is worthless: The Nazarene showed that peace with one’s brother came before worship. [See notes on Matthew 5:24] Most often the worshipper realizes that another worshipper has something against him, either in the form of a “debt” or something said which was either damaging, hurtful or divisive, or, in fact, true. It honorable to approach God with one’s offering in a clean conscience, having “committed no offense against God and men.” [Acts 24:16] However, worship can be “futile” or in “vain” for several reasons. In James 1:27 it is “pure religion from God’s stand point.” God, as the object of worship, has the right to determine how He is to be worshipped and what is acceptable to Him. The Nazarene speaks to the woman of Samaria, “True worship is offered in spirit and in truth for God looks for this true worship.” [John 4:22-24] In saying “true worship” he infers there is such a thing as false or erroneous worship. Again, quoting Isaiah, the Nazarene warns the religious hierarchy, “It is in vain you people worship Him because of your traditions.” [See notes on Matthew 15:9] Isaiah also thunders in the voice of Yahweh, “You are completely sick. Your formal ceremonies are worthless. I hate your religious festivals.” [Isaiah 1:5, 11-14 NCMM] It is a fearsome prospect that all one’s worship – with its prayers, hymns, inspirational poems, church attendance, and donations – is completely worthless if the tongue is not controlled.

JA1:27 Pure and undefiled worship 55 before The God, even the Father, is this: to visit orphans and widows [Malachi 3:5] in their oppression, 56 [and] to keep oneself unspotted from the worldly social order. 57

55

Pure and undefiled worship: Or, KJV: pure religion; ABU: undefiled religious service; TCN: religious observance. The Greek THRESKOS is shown above to apply to the religious form and ceremony of either Jew or Greek. But, there is a religious form God approves. It includes three characteristics: 1] the controlled use of the tongue; 2] charity; and, 3] spiritual purity.

56

Visit orphans and widows in their oppression: Compare the possible source at Malachi 3:5. [Isaiah 1:17] This is the second requirement of divinely approved worship. This charitable and humanitarian activity is classified by James as part and parcel of true religion though it is not part of what others might consider formal religious ceremony. God has fixed his vision on the orphan and widow and pays strict attention to how they are treated for he Himself shows concern for them. [Proverbs 15:25; Psalm 68:5] Job is falsely accused of ignoring widows [Job 22:9] but this is not true. [Job 29:13] The word “widow(s)” occurs almost 100 times, the first in Genesis 38:11 regarding Tamar and most often in Deuteronomy, 14 time; but in the Christian Bible it occurs 7 times Luke and 7 times 1 Timothy. The person who ignores orphans and widows wastes precious time in ceremonial worship no matter the religion. James uses the Greek EPIKEPTESTHAI for visit, care for or look after. This is exactly the same word the glorified Son of Humankind uses at Matthew 25:36 EPIKEPSASTHE when he tells the Sheep of their good deeds to “one of the least” of his brothers. Jesus’ use of “least” means the youngest, oldest, or sickest, particular among women. There is no political value in these non-entities of orphans and widows who are so poor they must rely on others. The Goats of this parable are cast off into “everlasting pruning” [lit Greek] for the sin of omission.

57

Keep oneself unspotted from the worldly social order: Or, KJV: to keep himself unspotted from the world; NEB: untarnished by; TCN: uncontaminated by; GDS: unstained by; BER: free from the smut of. The Greek often rendered “world” is KOSMOS which means a systematized arrangement characterizing humankind in general. This “world” has as its “god” the Devil [2 Corinthians 4:4] and it is the Wicked One who is in control of the world. [See notes on 1 John 5:19 and Ephesians 6:12] The “world” [religious, political, commercial] is characterized by blindness to the truth and ignorance of godly morality. [See notes on Ephesians 4:17-19] Greed and fleshly desire drives the world. James has already identified social prejudice, political ambition and the rich. Spotless. There is the Christian community and then there is everything “outside” in the world. In his Passover Teachings with his disciples in the upper room the Nazarene taught them: [John 15:19] “If you were part of the world the world would love you because you would belong to it. But, because you are no part of the world you are hated by it.” The he prays for his disciples: [John 17:14] “These [apostles] are no part of the world just as I am no part of the world.” James expresses this thought differently: “Adulterers, are you not aware that worldly friendship makes you an enemy of God?” [See notes on James 4:4] Paul stresses separateness from worldliness: (2 Corinthians 6:17) “Get out from their midst and separate yourselves… Do not touch the impure thing… Then I will receive you.” The Greek ASPILOS means unspotted or without blemish and occurs only here and at 1 Timothy 6:14; 1 Peter 1:19; see notes on 2 Peter 3:14. It is a synonym for “blameless.” It is the state unto which a godly husbands attempts to bring his submissive wife. [See notes on Ephesians 5:27, SPILON]

Review Questions on Chapter One

Summary of Chapter One

James writes about the happiness of the tested doer. He argues that trials perfect endurance. He warns that doubt can make one indecisive and he stresses the need to have faith in asking a generous God for wisdom to endure. He abruptly – but with purpose – introduces the godly boasting of the poor and the ultimate fading of the rich. He discusses how to endure by getting at the root of the problem – desire and the temptations that result. He warns the rich that God has not change – does not change – and therefore one can count on nothing but perfection in God’s gifts. One of these gifts is a birth as firstfruits of God’s harvest. There is an exhortation to listen and respond quickly but control one’s mouth. While ridding oneself of anything filthy there is the need to be mild as the Word is engrafted. It is the doer and not just the hearer who will find happiness.

Finally, “pure religion” is identified by three attributes: 1] control of the tongue; 2] care of the needy; 3] freedom of worldly spots. These three seem particularly directed to the rich. TONGUE: it is the rich who misuse the tongue in a] pride; b] slander; c] impartial criticism. [See notes on James 2:1, 4, 6, 7; 3:5; 4:2, 4, 5, 6, 11, 13, 16; 5:1-6] CHARITY: it is the rich who have failed in this despite token donations. [See notes on James 1:27; 2:5, 15,16; 5:4] WORLDLINESS: It is the rich with more opportunity to be involved with and there can be spotted by worldliness. [See notes on James 2:2; 4:2-4, 13-16; 5:5]

Conclusion: There is a particular warning to the rich (= those with a surplus) in this letter of James. At the same time there is encouragement to the poor to exercise patient endurance in their trials.