JAMES
Study Notes—Chapter 1
Title
The Letter of James: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the books. For example, the authoritative manuscript Codex Vaticanus of the fourth century C.E. displays the title “Letter of James” at the beginning of the letter. In Codex Sinaiticus, from the same century, that same title is found at the end of the letter.
James: Or “Jacob.” The James who wrote this letter is evidently the half brother of Jesus Christ. (Mt 13:55 and study note; Mr 6:3; Ga 1:19 and study note) During Christ’s ministry on earth, James did not put faith in his older brother, but he became a faithful disciple shortly after Jesus’ death and resurrection. (Joh 7:3-5; Ac 1:14 and study note; 1Co 15:7) James served as a respected overseer in the Christian congregation in Jerusalem. (Ga 2:9; see study notes on Ac 12:17; 15:13.) In the Christian Greek Scriptures, four people were named James (Greek, I·aʹko·bos). This was a common name among Jews, apparently because it was the Greek equivalent of Jacob, the name of the patriarch (spelled I·a·kobʹ in the Septuagint). However, Bible writers used the Greek spelling for James while retaining the Septuagint spelling for Jacob the patriarch and for Jacob the father of Joseph the husband of Mary. (Mt 1:2, 15, 16; Lu 1:33; Joh 4:5) Paul indicates that at least some of Jesus’ brothers were married.—1Co 9:5.
a slave of God and of the Lord Jesus Christ: In his opening greeting, James modestly avoids mentioning that he is related to the Lord Jesus Christ. Instead, James calls himself “a slave of God and of . . . Jesus Christ,” indicating his submission to them. James’ brother Jude, as well as the apostles Paul and Peter, used similar greetings in their letters. (Jude 1 and study note; Ro 1:1 and study note; 2Pe 1:1) And throughout his letter, James addresses his readers as “brothers,” “my brothers,” or “my beloved brothers,” showing his humility, affection, and empathy for them. (Jas 1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19) No doubt, his humble attitude made it easier for the recipients of the letter to accept his advice and strong counsel.
the 12 tribes that are scattered about: The tribes addressed here are not fleshly Israelites but the spirit-anointed “heirs of the Kingdom”—the spiritual “Israel of God.” (Jas 2:1, 5; Ga 6:15, 16 and study note) James’ use of this expression reflects Jehovah’s viewpoint. This new nation had replaced the 12 tribes of fleshly Israel as His chosen people. (Compare Re 7:4-8; 21:12.) Those belonging to the worldwide congregation of anointed Christians were “scattered about” (lit., “in the dispersion”) in the sense that they lived throughout the Greco-Roman world.—1Pe 1:1; compare study note on Joh 7:35.
Greetings!: See study note on Ac 15:23.
Consider it all joy: Although trials are not inherently joyous experiences, James reminds his readers that Christians can choose how to “consider,” or view, such challenges. If they choose to see their trials as opportunities to test and strengthen their faith, the end result is “all joy,” or “nothing but joy.” (See also Mt 5:11, 12; Ro 5:3-5.) That counsel applies to how we view a wide variety of hardships.
when you meet with: This expression may suggest an unexpected and unwelcome encounter, as when a man “fell victim” to robbers. (See Lu 10:30, where the same Greek verb is used.) James thus implies that some trials may arise abruptly and unexpectedly. (Compare Ec 9:11.) In this letter, he discusses a variety of trials, such as those resulting from persecution, the behavior of fellow believers, and a Christian’s own imperfections.—Jas 1:14; 2:1, 6, 7; 4:1, 2, 11.
various trials: The Greek word here rendered “various” may also mean “diversified” or “many-colored”—as in the plumage of a colorful bird. At 1Pe 4:10, a form of the same word is applied to the undeserved kindness of God. (See study note on 1Pe 4:10.) While James says that trials may come in a wide variety of “colors,” Peter assures Christians that God’s undeserved kindness is likewise expressed in many “colors.” Thus, God is in a sense able to help his servants endure any trial that they may face, providing just the right expression of undeserved kindness to help them endure.—Ps 34:19.
tested quality of your faith: The expression “tested quality” translates a Greek word that refers to testing something to prove whether it is genuine. It was also used regarding the process of refining gold or silver by fire. Only after being refined would such precious metals prove to be truly genuine and pure. This word was used twice in the Greek Septuagint translation to refer to the refining process or to a refining pot. (Ps 12:6 [11:7, LXX]; Pr 27:21) The apostle Peter used it in a similar way regarding faith. (1Pe 1:7) Here James shows that Christians who allow their trials to refine their faith, proving it genuine, can develop another precious quality—endurance.
let endurance complete its work: When under trial, Christians might wish that the hardships they face would end quickly. They might even be tempted to violate Jehovah’s principles in order to avoid a trial. James reminds Christians that undergoing such trials can help to build qualities that are precious to God, especially endurance. (See study note on Ro 5:3.) Speaking about “endurance” as used in the Scriptures, one reference work describes it as “the spirit which can bear things, not simply with resignation, but with blazing hope.” The same work adds: “It is the quality which keeps a man on his feet with his face to the wind. It is the virtue which can transmute the hardest trial into glory because beyond the pain it sees the goal.”
let . . . complete its work, so that you may be complete: The Greek word rendered “complete” is used twice in this verse and can convey a broad range of meanings. In the first occurrence, it conveys the idea “let endurance finish its work.” In the second occurrence, it could be translated “so that you may be full-grown [mature; perfect].” (Compare Mt 5:48 and study note; Eph 4:13; Php 3:15.) In the Septuagint, the same word is used to convey the meaning of “faultless” (Ge 6:9) or “blameless” (2Sa 22:26). It can also describe a heart that is “complete” in its devotion to Jehovah.—1Ki 8:61 and ftn.
sound in all respects: The single Greek term rendered “sound in all respects” may also convey the meaning of “whole” or “blameless.” By combining the terms “complete and sound in all respects,” James expresses confidence that humans—despite being imperfect—can meet a lofty standard of faithfulness. James conveys an idea similar to the concept of integrity mentioned in the Hebrew Scriptures, that is, whole, or complete, devotion to Jehovah. (Jos 24:14 and ftn.; Job 27:5; Ps 26:1; 101:2 and ftn.) James thus emphasizes that endurance can help make an imperfect human complete in the sense of remaining faithful to Jehovah and keeping integrity even under trial.—See also Job 1:1, 8; 2:3.
if any one of you is lacking in wisdom: James here refers to wisdom from Jehovah, the only wisdom that can help a Christian to remain faithful in times of trial. (Compare Pr 2:1, 2, 5, 6; 21:30.) James’ encouragement to keep asking God echoes Jesus’ counsel to “keep on asking.” (Mt 7:7 and study note, 8; Lu 11:9, 10) By persisting in prayer, Christians would show how strongly they desire to make decisions that Jehovah can bless. Also, by continuing to seek God’s guidance, they would allow holy spirit to help them see how to apply God’s wisdom to their situation.—Lu 11:13; Joh 14:26.
he gives generously to all and without reproaching: James gives his readers three reasons to be confident when asking Jehovah for wisdom: First, “he gives generously.” God stands ready to provide more than enough wisdom, without reservation. (Pr 2:6; Ro 11:33; compare 1Ki 4:29.) Second, as the impartial God, he responds “to all” who keep on requesting and seeking wisdom from him. (Pr 2:3-5; Mt 7:7; Ac 10:34) Third, God gives “without reproaching” (or, “without finding fault”), that is, kindly, without scolding or embarrassing the one asking. James here describes not only God’s promise to provide wisdom but also His disposition. Jehovah never becomes weary of repeated prayers for wisdom on the part of his worshippers.—Lu 18:1-8.
not doubting at all: The Greek verb rendered “doubting” and “doubts” in this verse conveys the idea of being uncertain, divided in one’s mind, indecisive. The same verb is rendered “waver” at Ro 4:20. (See study note.) In the Christian Greek Scriptures, doubt is contrasted with faith in various contexts. Jesus showed that doubt can involve weakness of faith when he told Peter: “You with little faith, why did you give way to doubt?” (Mt 14:31; see study note on Mt 17:20.) James here discusses the danger of doubting whether God will answer a Christian’s sincere prayers for wisdom. Instead of giving in to doubts, a Christian should keep asking in faith, that is, in full confidence that God will respond.—See study note on Mt 7:7; compare study note on Jude 22.
like a wave of the sea: James likens a person who lacks faith—a person who has doubts when he prays to God—to restless and unpredictable waves that surge in every direction as they are “driven by the wind.” Such waves would have been a familiar sight to James, who grew up in Nazareth, not far from both the Sea of Galilee and the Mediterranean Sea. (Regarding James’ use of illustrations, see “Introduction to James.”) A doubter is swayed by every “wind”—every outside influence, every fear, every pressure of circumstances. (Jas 1:8; compare Eph 4:14.) James exhorts such a person to pray to Jehovah with confidence, assured that He hears his petitions and answers them in His own time and way.—Jas 1:5; 1Jo 5:14, 15.
to receive anything from Jehovah: The Scriptures leave no doubt that Jehovah is the Source of true wisdom and that he gives it generously to those who humbly seek it from him. (Ex 31:2, 3; 1Ki 3:7-12; 4:29, 30; Pr 2:6; Mt 7:11; Lu 11:13; Jas 1:5, 6) However, a person who doubts Jehovah’s generosity and his willingness to come to the aid of his servants cannot rightly expect to receive wisdom or guidance from him. The apostle Paul made a similar point by saying: “Whoever approaches God must believe that he is and that he becomes the rewarder of those earnestly seeking him.”—Heb 11:6 and study note; for the use of the divine name at Jas 1:7, see App. C3 introduction; Jas 1:7.
an indecisive man: This phrase describes a man given to doubting, an indication that he fails to put his trust in God. The Greek word James uses literally means “two-souled.” It may convey the idea of being double-minded, trying to go in two directions at once. A man like that is torn between devotion to God and the pull of his own selfish heart. (Compare Pr 28:26; Jer 17:9; Mt 6:24.) He might even hesitate to take matters to God in prayer. James adds that such a man is unsteady in all his ways, that is, in all his actions. The Greek term for “unsteady” is used in the Septuagint at Isa 54:11 to render a Hebrew word for “storm-tossed.” By using this term, James may be continuing the maritime illustration he started at Jas 1:6.—See study notes on Jas 1:6; 4:8.
let the lowly brother rejoice over his exaltation: Many Christians in the first century were “lowly” in the sense that they were not wealthy; nor did they occupy an important position in society. (1Co 1:26-28) Yet, they could “rejoice” (lit., “boast”) over their “exaltation,” that is, over the fact that they had God’s favor and could rightly look forward to their reward as “heirs of the Kingdom.”—Jas 2:5.
and the rich one over his humiliation: In this context, James urges wealthy Christians to remember that material possessions or social status should not be the source of their joy. Such things are fragile and temporary, and those pursuing them are like a flower of the field, passing away after only a brief span of life. (Jas 1:11 and study note) For those who were rich, becoming Christians may have led to humiliation from a worldly standpoint because such a change often involved the loss of wealth and prestige. (Php 3:8; Heb 10:34 and study note) Yet, no matter what sacrifices those Christians had to make, they could rejoice in knowing that they were pleasing God and would enjoy a rich heavenly reward.—Ro 8:17.
his humiliation: Or “his lowliness”; “his being made lowly (humble).” Greek words related to the word rendered “humiliation” are translated “lowly” in the preceding verse and “humble yourselves” at Jas 4:10. Therefore, James was not using the term “humiliation” to imply that wealthy Christians should feel ashamed of having material assets. Rather, such Christians should rejoice because they had come to view themselves and their possessions correctly. (Mt 13:22; compare Lu 12:21.) In fact, all in the congregation could rejoice in cultivating humility, or lowliness of mind, knowing that Jehovah “gives undeserved kindness to the humble ones.”—Jas 4:6 and study note; 1Pe 5:5 and study note.
the rich man will fade away: James may here be alluding to the word picture at Isa 40:6-8. He uses the withering of a plant and its flower to highlight how fragile and temporary life is—even for the rich. (See also Job 14:1, 2.) Regarding this botanical illustration, one reference work states: “The image of the quickly fading flower would have been a familiar one for Middle Eastern readers who annually saw the early spring flowers wither suddenly under the sun’s merciless heat.” The Greek term here rendered scorching heat was used in the Septuagint to refer to the hot desert wind that came from S and E. (Ho 13:15; compare Lu 12:55.) Just as a plant that appears to be flourishing can quickly and unexpectedly die, a person can lose his life at any time, regardless of how wealthy he may be. Jesus likewise warned that those who pursue riches but ignore God would not enjoy their possessions for long. (Lu 12:16-21) Ultimately, they would lose out on the prospect of gaining “the real life.”—1Ti 6:17-19; compare Ec 5:10.
Happy: The Christian Greek Scriptures contain several statements on what makes a person happy. (See study notes on Mt 5:3; Ro 4:7.) Here James shows that if a Christian “keeps on enduring trial,” he can be happy because he will gain God’s approval and receive “the crown of life.”—See also study note on Jas 5:11; compare Ro 5:3-5.
the man who keeps on enduring trial: Jehovah does not shield his servants from all trials that are common to human life. Rather, God allows his people to face such trials for several important reasons. For example, God lets them demonstrate their faith and their love for him despite trials. When suffering for righteousness’ sake, they have an opportunity to answer Satan’s challenge that humans serve God for selfish reasons only and not out of love for Him. (Job 1:9-11; Pr 27:11) Jehovah is keenly interested in their well-being throughout such trials and is delighted to see them benefit from the training and refinement that may result from such hardships. (See study notes on Heb 12:5, 7; compare Ps 105:17-22.) Jehovah never abandons his servants in times of trial; rather, he draws closer to them. (Ps 145:18, 19; 1Co 10:13; Heb 13:5) For such reasons, Christians who faithfully endure trials can rightly be called “happy.”—Compare study notes on Jas 1:2.
the crown of life: In verses 3 and 4, James identified the present benefits of endurance when Christians “meet with” various trials. (Jas 1:2) Then here in verse 12, he points out the final outcome—the reward of everlasting life—for the Christian who “keeps on” enduring trials faithfully. (2Ti 4:8; 1Pe 5:4; Re 2:10; see Media Gallery, “A Crown That Can Perish.”) While this letter was primarily addressed to Christians with a heavenly hope, James here states a general principle that would apply to all of God’s servants.
which Jehovah promised: The Bible contains many promises that Jehovah God has made to his servants. (Some examples are Ge 18:19; Jos 23:14; Ac 2:39; 13:32; 26:6; Ro 4:16, 20, 21; Eph 6:2; Tit 1:2; Heb 6:13; Jas 2:5.) It is worth noting, though, that in ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans. (See study note on Heb 4:1.) Thus Jehovah stands out as different from how pagan gods were described—he has obligated himself to reward his faithful servants. The record of his dealings shows that his servants can, in turn, fully trust that he will faithfully fulfill all his promises.—Heb 6:17, 18; 10:23; 11:6, 13; for the use of the divine name here, see App. C3 introduction; Jas 1:12.
those who continue loving Him: In this context, the original-language expression conveys the idea of continuous, or enduring, love for Jehovah. When God’s servants face trials or temptations, such love would help them to see how to act so as to please him; it thus motivates them to remain steadfast.—Jas 5:11; 1Jo 5:3.
When under trial: Six times in verses 12-14, James uses forms of the same Greek root word (pei·raʹzo) or words related to it, and they are rendered “trial,” “under trial,” “being tried,” “cannot be tried,” “try,” and “is tried.” This root word is broad in meaning and may convey the idea of any trial or test, including those that God may allow to come upon his servants. (Jas 1:12 and study note; see also study note on Heb 2:18.) However, the same word may also refer to a temptation, that is, a trial that may lead a servant of God to behave improperly. That is how the term is used in verses 13 and 14.
let no one say: “I am being tried by God”: James here refers to being tempted to do what is bad. He does not want Christians who are undergoing such trials or temptations to think that Jehovah would ever entice a Christian to sin. (Job 34:10, 12; Jas 1:14 and study note) It would be a mistake to blame God for the temptation.—Pr 19:3.
For with evil things God cannot be tried: This phrase could also be rendered: “For with evil things God cannot be tempted.” Therefore, one idea expressed here is that Jehovah cannot be tried, tested, or tempted to act wickedly; nothing will ever make him feel inclined to do something evil. (De 32:4; Hab 1:13) James’ wording also shows that God’s purpose never changed as a result of the evil that Satan caused by rebelling. (Jas 1:17) James’ statement harmonizes with other Scriptural assurances about the unchangeableness of Jehovah’s personality—he always acts in a good, holy, and righteous way. (1Sa 2:2; Ps 145:17; Mr 10:18 and study note) According to one scholar, the overall meaning of James’ statement is: “God has nothing to do with evil.”
nor does he himself try anyone: That is, God does not try anyone with evil things or tempt anyone to do wrong. (Mt 6:13 and study note) Jehovah is the supreme example of such qualities as goodness, holiness, and righteousness, so it is unthinkable that he would commit evil deeds to tempt or try his servants. (Job 34:10, 12) It is impossible for Jehovah to sin or to entice others to sin. Rather, it is Satan who is called “the Tempter.” (1Th 3:5 and study note) As “the wicked one” and “the ruler of this world,” he is the ultimate source of all evil.—1Jo 5:19; Joh 12:31 and study note.
is tried: Or “is tempted.”—See study notes on Jas 1:13.
being drawn out and enticed: This phrase contains two Greek verbs that were derived from the practices of hunting and fishing. The first verb, here rendered “drawn out,” may suggest the way a fish is lured from the safety of its underwater refuge or the way an animal is lured into a trap or snare. (Ec 9:12) The second verb, “enticed,” could literally be rendered, “lured (caught) as by bait.” It may have brought to mind the way a fish or an animal is attracted to a tempting piece of bait, only to be caught by a hidden hook or trapped in a snare. In both cases, it is the creature’s own desire that is the driving force.
by his own desire: The Greek word rendered “desire” can refer both to proper desires (Lu 22:15; 1Th 2:17) and to improper ones (Ro 13:14; Ga 5:16, 24). However, in this context, the word refers to a yearning for what is forbidden or to an excessive craving. James thus warns that Christians who fail to control such desires are sure to be caught sooner or later.—Compare Ge 3:1-6.
the desire . . . gives birth to sin: Here James, like earlier Bible writers, uses the process of conception and childbirth as a metaphor. (Ps 7:14; Isa 59:4) In saying that the desire has become fertile, he uses a Greek word that literally means “has conceived.” Just as conception naturally leads to birth, so nurturing a wrong desire leads to sin. The next step in the progression is when sin has been carried out, or completed. In harmony with the metaphor James uses, the Greek expression for “when it has been carried out” might also be rendered “when it is full-grown.” The overall idea of his metaphor may be as follows: The desire gives birth to sin. Then sin figuratively grows up and brings forth, or gives birth to, its own “offspring,” death. James thus vividly makes the point that a Christian must stop this process at the outset by refusing to dwell on or indulge in wrong desires.—Compare Mt 5:27-30.
Do not be misled: After discussing the true source and the consequences of sin, James sounds a warning, using a strong expression also found in Paul’s writings. (1Co 6:9; 15:33; Ga 6:7) He cautions fellow Christians never to conclude that God is the author of their trials or that He is somehow to blame for any sins they commit. (Jas 1:13-15) On the contrary, James reminds them that God is the Source of “every good gift and every perfect present.” (Jas 1:17) James’ warning, although sobering, is motivated by love for his fellow believers. His use of the expression my beloved brothers reveals that he has great affection for them.—See study note on Jas 1:1.
Every good gift and every perfect present: The Greek word for “gift” that James here uses can also refer to the act of giving. In fact, some translations render the first part of the verse “Every good [or “generous”] act of giving.” The synonymous Greek word translated “present” is the same one that Paul uses at Ro 5:16 in referring to God’s “free gift.” Jehovah’s abundant goodness and generosity motivate him to give freely and bountifully to others. (Ps 145:16; Mt 5:45; Ac 17:25) His gifts are always good and promote the welfare and happiness of the recipients. (Ac 14:17; 1Ti 6:17) In addition, his presents are “perfect,” that is, they lack nothing; each gift is fully suited to provide what is needed in each situation.—2Co 9:8; Php 4:19; 2Ti 3:17.
the Father of the celestial lights: Jehovah is the Father, or Creator, of the sun, moon, and stars, which appear in the sky and shed or reflect light for those who live on earth. (Ge 1:3, 4, 14-18; Ps 136:7-9; Jer 31:35) These celestial, or heavenly, lights are an essential part of creation, and observing them fills humans with awe. (Ps 8:3, 4) Jehovah is also the Source of spiritual enlightenment. His thoughts, found in the inspired Scriptures, enlighten those who choose to be guided by them. (Ps 43:3; 119:105; Pr 6:23; Isa 51:4; 1Jo 1:5 and study note) Thus, light—physical and spiritual—is among the good and perfect presents that come from Jehovah.—Ps 36:9; compare 2Co 4:6 and study notes.
who does not vary or change like the shifting shadows: Here James contrasts the steadfastness of God, the Creator, with the changeableness of creation. He notes that shadows keep changing, shifting throughout the day. They do so because the sun’s position in the sky keeps changing. Jehovah is sometimes likened to a sun because he is the Source of light. (1Jo 1:5; compare Ps 84:11.) Unlike the shifting shadows caused by sunlight, though, God is constant. He rightly says: “I am Jehovah; I do not change.” (Mal 3:6) The Scriptures show that God is good, faithful, righteous, and loving, and he has many other beautiful qualities. (Mt 19:17; 1Jo 1:9; 4:8) Because Jehovah is constant, he shows these qualities continuously, in all circumstances. Therefore, Christians can be certain that he is never the source of any evil things that may befall them. (Jas 1:13) Instead, he is always the Source of “every good gift and every perfect present . . . from above.” The Creator’s steadfastness is referred to numerous times in the Scriptures.—Nu 23:19; De 32:4; Isa 43:10-13; 46:4; Tit 1:1, 2; Heb 6:17, 18.
It was his will to bring us forth by the word of truth: The phrase “to bring us forth” could also be rendered “to give birth to us.” (Compare study note on Jas 1:15.) James here seems to refer to a spiritual birth. When Jehovah anoints humans with his holy spirit, they are born in a special sense, for they now enjoy the hope of spirit life in heaven. (Compare Joh 3:3-6 and study notes on verses 3 and 5.) By using the same Greek word for “bring forth” as in verse 15, James makes the following contrast: “Sin . . . brings forth death,” but God by means of his spirit and “word of truth” brings a new life to the anointed. In this context, “the word of truth” refers to the good news of salvation, the entire body of teachings, that anointed Christians have heard and accepted in faith.—Joh 17:17; Eph 1:13, 14; 1Pe 1:23-25.
a kind of firstfruits of his creatures: James’ readers were familiar with the term “firstfruits,” referring to the first ripe fruits offered to Jehovah at the sanctuary. (Le 23:4-12, 15-20; see Glossary, “Firstfruits.”) The firstfruits of the earliest grain crop, that of barley, were offered on Nisan 16. Correspondingly, Jesus Christ was resurrected to immortal life on that day, becoming the first and primary of the firstfruits to God from among mankind. (For more information about Jesus as the firstfruits, see study note on 1Co 15:20.) His spiritual brothers are, not the primary, but “a kind of” firstfruits, corresponding to the firstfruits of the wheat harvest that were offered later, on the day of Pentecost, Sivan 6. (See App. B15.) They were the first ones to be taken from sinful mankind to become God’s adopted sons, and they would eventually go to heaven to rule with Christ in his Kingdom. (Ro 8:15-17; 1Co 15:23; 1Pe 2:9; Re 14:4; 20:6) Of course, in agriculture, the “firstfruits” constitute only the beginning of the harvest. That expression suggests that a greater ingathering of humans would follow, that is, the ingathering of those who have the hope of living forever on earth and becoming “children of God.”—Ro 8:19-21; see also Mt 5:5.
Everyone must be quick to listen, slow to speak: James here reflects principles from the Hebrew Scriptures about the need to listen carefully and to be cautious when speaking. Failure to listen often leads a person to speak rashly, which may damage his relationships with others and with God. (Le 5:4; Pr 10:19; 15:28; 17:27; 18:13; Heb 2:1; Jas 1:26; 3:1-12) In the following verses (Jas 1:21, 23), James urges his fellow believers to listen carefully to and apply God’s word, or message, in day-to-day life. Since Jehovah is the Source of instruction, God’s people need to read his Word with reverence, eager to understand it correctly. (Job 36:22; Ps 119:102) The Greek word rendered “listen” can carry the sense of obeying, a point that James goes on to develop in verses 22-25. A person who is “slow to speak” would not be quick to argue against divine instruction, even if he did not immediately understand or appreciate it.—1Ti 1:7.
slow to anger: James here echoes a number of Scriptural warnings about the dangers of unbridled anger in imperfect humans. (Ps 37:8; Pr 15:18) Jehovah himself is “slow to anger.” (Ex 34:6; Ps 103:8) And when he does express anger, he does so in a perfect, just way; he is never hasty or harsh. (Compare Jer 30:11.) In contrast, when humans are driven by anger, they are likely to commit impulsive acts. Such deeds often do more harm than good. (Pr 14:29; 25:28) As James goes on to warn in verse 20, “man’s anger does not bring about God’s righteousness.” (Compare study note on Ro 12:19.) The Hebrew Scriptures contain vivid examples of men who were driven by anger to commit terrible sins—or who came dangerously close to doing so.—Ge 34:25, 26; 49:5-7; 1Sa 25:12, 13, 32-34.
put away all filthiness: The Greek word rendered “filthiness,” according to one reference work, “may literally denote something dirty, or soiled, for example filthy clothes.” (Compare Jas 2:2, where a related word is used in the phrase “a poor man in filthy clothing.”) Figuratively, the word can refer to corruption, moral uncleanness, or vulgar speech. James exhorts Christians to “put away all filthiness,” that is, everything that is disgusting and offensive from God’s viewpoint.—2Co 7:1; 1Pe 1:14-16; 1Jo 1:9.
the implanting of the word: James now introduces another agricultural metaphor—that of planting a seed in a field. He likens Jehovah’s word to a seed planted in a person’s heart. In order for the seed to take root in him, he must “put away” what is bad. Only then can the truth of God’s Word become part of him, stabilizing his faith in God and helping him to avoid deviating from Jehovah’s righteous ways. (Col 2:6, 7 and study notes) The expression “the implanting of the word” can refer to the way in which a person first hears God’s word; however, this process is ongoing as the person continues to take in more of God’s truths. He needs to accept the word with mildness because a mild, humble, and yielding attitude makes him teachable. (Ac 17:11, 12; 1Th 2:13) When he responds to “the implanting of the word,” God’s message “is able to save” his life, as James says.
you: Or “your souls.”—See Glossary, “Soul.”
become doers of the word: James urges Christians not only to hear “the word of truth” but also to apply it consistently in their life. (Jas 1:18) The tense of the Greek verb here rendered “become” highlights continuous action. As one reference work states, it means “not simply ‘be,’ but ‘show yourselves more and more.’” Another reference work explains: “James considers the practice of faith to be ongoing, something to be worked for and worked on, rather than something achieved and accomplished.” James’ words harmonize fully with what Jesus stated in his Sermon on the Mount at Mt 7:21-27.—See also Lu 11:28.
deceiving yourselves with false reasoning: James warns Christians not to assume that merely hearing “the word of truth” is sufficient; to do so would be to deceive oneself. (Jas 1:18) According to one lexicon, the Greek word James here uses means to “delude by false reasoning.” (See also Col 2:4, where the same Greek word is rendered “delude.”) A Christian might rationalize that just professing one’s faith is enough, but that too would be false, incorrect reasoning. (Compare Jas 2:18, 20, 26.) Those who deceive themselves in that way would miss out on the blessings that come from practicing the form of worship that Jehovah approves.—Isa 48:17, 18.
looks at: This translates a Greek verb that means, not to take a quick glance, but “to consider attentively, fix one’s eyes or mind upon,” as one lexicon puts it. (Compare Heb 3:1, where the same verb is rendered “consider”; see study note.) In James’ illustration, the man has carefully examined himself and does see his problem. However, as James goes on to explain, the man fails to act on what he sees.
the one who peers into the perfect law: When used in its literal sense, the Greek verb here rendered “peers into” can refer to stooping forward, often in order to get a clearer view. (Joh 20:11; compare study note on 1Pe 1:12.) As used here, it means to make a thoughtful effort to find out something. “The perfect law” is a reference to “the law of the Christ.” (Ga 6:2 and study note) The person in James’ illustration does more than peer into that law; he continues in it. That Greek word suggests that he perseveres, making it a habit to ponder the perfect law and to be guided by it. Because such a Christian stays with God’s Word, God’s Word stays in him. He lives by what he learns there.
the perfect law that belongs to freedom: This law is superior to the Mosaic Law, which showed that imperfect humans could never on their own free themselves from enslavement to sin. (See study note on Ga 5:1.) However, “the perfect law,” that is, “the law of the Christ,” brought freedom from the written commands of the Mosaic Law. (See study notes on Ga 6:2; Col 2:14.) It made real forgiveness possible. That law belongs to freedom. It encompasses everything that Jehovah requires of us, and it offers to those who adhere to it the prospect of complete freedom from sin and from the death that results from sin.—See also study note on 2Co 3:17.
is a worshipper of God: Or “is religious.” This term is related to the expression “form of worship” found in verse 27.
does not keep a tight rein on his tongue: Or “does not bridle his tongue.” Here James uses another vivid word picture. (Jas 1:6 and study note) He compares controlling a person’s tongue to using a bridle to control a horse. The rider controls the horse by using the bridle, that is, headgear consisting of a bit and reins. (Jas 3:2, 3; see Media Gallery, “Roman-Era ‘Bridles in the Mouths of Horses.’”) Likewise, “a worshipper of God” needs to keep his own tongue, or speech, under control. Unrestrained speech—such as slander, lying, or verbal abuse—can damage his relationship with Jehovah, even making his worship futile, or useless, unacceptable to God.—Le 19:16; Eph 4:25; Jas 3:8-10.
The form of worship: Or “The religion.” The Greek word (thre·skeiʹa) used here (and in verse 26, where it is rendered “worship”) could refer to a “form of worship” whether true or false. (Ac 26:5; Col 2:18 and study note) This word was often used by writers in ancient times to describe acts of worship. In this verse, James goes on to explain what form of religion is true and acceptable to God.
to look after orphans and widows: James here emphasizes an important feature of true worship, providing a specific example of what it means to be “a doer” of God’s word. (Jas 1:22-25) The Greek word for “look after” can also be rendered “turn one’s attention to” or “visit.” (Lu 1:68; Ac 15:14, 36) It can convey the idea of making regular visits to care for someone’s ongoing needs. (Mt 25:36, 43) In the Septuagint, this verb is often used to show how Jehovah lovingly cares for his servants. (Ru 1:6; Ps 8:4 [8:5, LXX]; Eze 34:11) So Christians were to give continuous support to those among them who were in need, such as “orphans and widows.” Jehovah had long required that his people support such ones as part of true worship.—Ex 22:22; Ps 68:5; Isa 1:10-17; Jer 7:6; compare 1Ti 5:3 and study note.
orphans: In this context, the Greek word or·pha·nosʹ refers to a child who is without at least one parent, especially the father. Back then, the father was generally the breadwinner and was responsible for the care and instruction of his children. (Eph 6:4) At times, the Greek word was used in an extended sense to refer to people in general who had suffered bereavement.—Compare study notes on Joh 14:18; 1Th 2:17.
in their tribulation: Because of illness, a shorter lifespan, and other factors, it was common in the first century C.E. for women and children to suffer the loss of the family head. Since the man provided the primary economic support for the family, life could become truly difficult for such a household.—See study note on 2Co 1:4.
to keep oneself without spot from the world: James here highlights another important part of true worship. He says that Christians are to remain separate from the world, that is, unrighteous human society that is alienated from God. (See Glossary, “World.”) Jesus said that his disciples should be no part of that world. (Joh 15:19 and study note) He set the example by refusing to get involved with the world’s political and social affairs or to adopt its godless conduct and attitudes. (Mt 4:8-10; Joh 6:15; 16:33 and study note) James reminds his readers that even though they lived in the world, they were to be like Jesus—no part of it. They must not allow the world’s ways to rub off on them, thereby spotting or staining them with its godless thinking and behavior.—Jas 4:4 and study note; 1Pe 4:3, 4; 1Jo 2:15.