James wrote his letter at a late date, perhaps shortly before 62 C.E., if Josephus’ account about the events surrounding the death of Festus and if the sources placing Festus’ death in about 62 C.E. are correct.

5. What proves the authenticity of James?

⁵ As to the authenticity of James, it is contained in the Vatican No. 1209, the Sinaitic, and the Alexandrine manuscripts. It is included in at least ten ancient catalogs prior to the Council of Carthage 397 C.E.b It was widely quoted by early ecclesiastical writers. A deep inner harmony with the rest of the inspired Scriptures is very evident in James’ writings.

6. (a) What circumstances called for James to write his letter? (b) Rather than contradict, how does James supplement Paul’s arguments on faith?

⁶ Why did James write this letter? A careful consideration of the letter discloses that internal conditions were causing difficulties among the brothers. Christian standards were being lowered, yes, even ignored, so that some had become spiritual adulteresses as regards friendship with the world. Eager to invent supposed contradictions, some have claimed that James’ letter encouraging faith by works nullifies Paul’s writings regarding salvation by faith and not by works. However, the context reveals that James refers to faith supported by works, not just words, whereas Paul clearly means works of the Law. Actually, James supplements the arguments of Paul, going one step further by defining how faith is made manifest. James’ counsel is most practical in its coverage of the day-to-day problems of the Christian.

7. How does James copy Jesus’ teaching methods, and with what effect?

⁷ Illustrations from everyday life, including animals, boats, farmers, and vegetation, give colorful backing to James’ arguments on faith, patience, and endurance. This copying of Jesus’ successful teaching methods makes his counsel extremely forceful. This letter impresses one with James’ keen discernment of the motives prompting individuals.

CONTENTS OF JAMES

8. What will result from patient endurance, but what from wrong desire?

⁸ Patient endurance as “doers of the word” (1:1-27). James opens with words of encouragement: “Consider it all joy, my brothers, when you meet with various trials.” Through patient endurance they will be made complete. If a person lacks wisdom, he should keep asking God for it, not in doubt, like a wind-tossed wave of the sea, but in faith. The lowly will be exalted, but the rich will fade away like the flower that perishes. Happy is the man that endures trial, for “he will receive the crown of life, which Jehovah promised to those who continue loving him.” God does not tempt man with evil things to cause his downfall. It is one’s own wrong desire that becomes fertile and gives birth to sin, and this, in turn, brings forth death.​—1:2, 12, 22.

9. What is involved in being “doers of the word,” and what form of worship is approved by God?

⁹ From where do all good gifts come? From the never-varying ‘Father of celestial lights.’ “Because he willed it,” says James, “he brought us forth by the word of truth, for us to be a certain firstfruits of his creatures.” Christians, then, should be swift about hearing, slow about speaking, slow about wrath, and they should put away all filthiness and moral badness and accept the implanting of the word of salvation. “Become doers of the word, and not hearers only.” For he who peers into the mirrorlike law of freedom and persists in it “will be happy in his doing it.” The formal worship of the man that does not bridle his tongue is futile, but “the form of worship that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans and widows in their tribulation, and to keep oneself without spot from the world.”​—1:17, 18, 22, 25, 27.

10. (a) What distinctions are to be shunned? (b) What is the relationship of works to faith?

¹⁰ Faith perfected by right works (2:1-26). The brothers are making distinctions, preferring the rich above the poor. But is it not true that “God chose the ones who are poor respecting the world to be rich in faith and heirs of the kingdom”? Are not the rich oppressors? The brothers should practice the kingly law, “You must love your neighbor as yourself,” and should shun favoritism. Let them also practice mercy, for as regards the Law, whoever offends in one point offends in all. Faith without works is meaningless, as is telling a needy brother or sister to “keep warm and well fed” without giving practical aid. Can faith be shown apart from works? Was not Abraham’s faith perfected by his works in offering Isaac on the altar? Likewise, Rahab the harlot was “declared righteous by works.” So faith without works is dead.​—2:5, 8, 16, 19, 25.

11. (a) By use of what illustrations does James warn concerning the tongue? (b) How are wisdom and understanding to be shown?

¹¹ Controlling the tongue to teach wisdom (3:1-18). The brothers should be wary about becoming teachers, lest they receive heavier judgment. Everyone stumbles many times. As a bridle controls a horse’s body and a small rudder a large boat, so that little member, the tongue, has great power. It is like a fire that can set a great woodland on fire! Wild animals can be tamed more easily than the tongue. With it men bless Jehovah, yet curse their fellowman. This is not proper. Does a fountain produce both bitter water and sweet? Can a fig tree produce olives? a vine, figs? salt water, sweet water? James asks: “Who is wise and understanding among you?” Let him show his works with meekness and avoid contentiousness, animalistic bragging against the truth. For “the wisdom from above is first of all chaste, then peaceable, reasonable, ready to obey, full of mercy and good fruits, not making partial distinctions, not hypocritical.”​—3:13, 17.

12. (a) What wrong conditions exist in the congregation, and what is their source? (b) What attitude should be avoided and what quality cultivated to gain Jehovah’s approval?

¹² Shun sensual pleasure, friendship with the world (4:1-17). “From what source are there fights among you?” James answers his own question: “Your cravings for sensual pleasure”! The motives of some are wrong. Those who would be friends of the world are “adulteresses,” and they become God’s enemies. Therefore, he exhorts: “Oppose the Devil, and he will flee from you. Draw close to God, and he will draw close to you.” Jehovah will exalt the humble. So the brothers should quit judging one another. And because no one can be sure of his life from one day to the next, they ought to say: “If Jehovah wills, we shall live and also do this or that.” Pride is wicked, and it is a sin to know what is right and not do it.​—4:1, 4, 7, 8, 15.

13. (a) Why is there woe for the rich? (b) How does James illustrate the need for patience and endurance, and with what results?

¹³ Happy those who endure in righteousness! (5:1-20). ‘Weep and howl, you rich men!’ declares James. ‘The rust of your wealth will be witness against you. Jehovah of armies has heard the calls for help from the reapers that you have deprived. You have lived in luxury and sensual pleasure, and you have condemned and murdered the righteous one.’ However, in view of the nearness of the Lord’s presence, the brothers should exercise patience, like the farmer waiting for his harvest, and consider the pattern of the prophets, “who spoke in the name of Jehovah.” Happy are those who have endured! The brothers should recall the endurance of Job and the outcome Jehovah gave, “that Jehovah is very tender in affection and merciful.”​—5:1-6, 10, 11.

14. What closing counsel is given concerning confessing sin and concerning prayer?

¹⁴ Let them stop swearing oaths. Rather, let their “Yes mean Yes” and their “No, No.” They should openly confess their sins and pray for one another. As is shown by Elijah’s prayers, “a righteous man’s supplication . . . has much force.” If anyone is misled from the truth, the one who turns him back “will save his soul from death and will cover a multitude of sins.”​—5:12, 16, 20.

WHY BENEFICIAL

15. How does James make application of the Hebrew Scriptures? Illustrate.

¹⁵ Though James only twice mentions the name Jesus (1:1; 2:1), he makes much practical application of the teachings of the Master, as a careful comparison of James’ letter and the Sermon on the Mount reveals. At the same time, Jehovah’s name appears 13 times (New World Translation), and his promises are emphasized as rewards for faith-keeping Christians. (4:10; 5:11) James draws repeatedly on the Hebrew Scriptures for illustrations and apt quotations in order to develop his practical counsel. He identifies the source by his expressions: “according to the scripture,” “the scripture was fulfilled,” and “the scripture says”; and he goes on to apply these scriptures to Christian living. (2:8, 23; 4:5) In making plain points of counsel and building faith in God’s Word as a harmonious whole, James makes appropriate references to Abraham’s works of faith, to Rahab’s demonstration of faith by works, to Job’s faithful endurance, and to Elijah’s reliance on prayer.​—Jas. 2:21-25; 5:11, 17, 18; Gen. 22:9-12; Josh. 2:1-21; Job 1:20-22; 42:10; 1 Ki. 17:1; 18:41-45.

16. What counsel and warnings does James give, and from what source is such practical wisdom?

¹⁶ Invaluable is James’ counsel to be doers of the word and not just hearers, to keep proving faith by works of righteousness, to find joy in enduring various trials, to keep on asking God for wisdom, always to draw close to him in prayer, and to practice the kingly law, “You must love your neighbor as yourself.” (Jas. 1:22; 2:24; 1:2, 5; 4:8; 5:13-18; 2:8) Strong are his warnings against teaching error, injuriously using the tongue, making class distinctions in the congregation, craving sensual pleasure, and trusting in corruptible riches. (3:1, 8; 2:4; 4:3; 5:1, 5) James makes it very plain that friendship with the world amounts to spiritual adultery and enmity with God, and he gives the definition of the practical form of worship that is clean in God’s sight: “to look after orphans and widows in their tribulation, and to keep oneself without spot from the world.” (4:4; 1:27) All this counsel, so practical and easy to understand, is just what could be expected from this ‘pillar’ of the early Christian congregation. (Gal. 2:9) Its kindly message continues as a guidepost for Christians in our turbulent times, for it is “wisdom from above,” which produces “the fruit of righteousness.”​—3:17, 18.

17. What strong reason is presented for enduring in faithful works?

¹⁷ James was anxious to help his brothers reach their goal of life in God’s Kingdom. So he urges them: “You too exercise patience; make your hearts firm, because the presence of the Lord has drawn close.” They are happy if they go on enduring trial because God’s approval means receiving “the crown of life, which Jehovah promised to those who continue loving him.” (5:8; 1:12) Thus God’s promise of the crown of life​—either immortal life in the heavens or eternal life on earth—​is emphasized as strong reason for enduring in faithful works. Surely this wonderful letter will encourage all to reach out for the goal of everlasting life either in heaven or in Jehovah’s new world ruled by the Kingdom Seed, our Lord Jesus Christ.​—2:5.

Bible Book Number 60​—1 Peter

Writer: Peter

Place Written: Babylon

Writing Completed: c. 62–64 C.E.

1. Why did the Christians have to undergo trials, and why was Peter’s first letter timely?

AS THE early Christians declared abroad the excellencies of God, the Kingdom work prospered and increased throughout the Roman Empire. However, some misunderstandings arose concerning this zealous group. For one thing, their religion had originated from Jerusalem and from among the Jews, and some confused them with the politically minded Jewish zealots who chafed under the Roman yoke and were a constant source of trouble to local governors. Moreover, the Christians were different in that they refused to sacrifice to the emperor or to mix in with the pagan religious ceremonies of the day. They were spoken against and had to undergo many trials on account of the faith. At the right time, and with forethought denoting divine inspiration, Peter wrote his first letter, encouraging the Christians to stand firm and counseling them on how to conduct themselves under Nero, the Caesar of that time. This letter proved to be most timely in view of the storm of persecution that broke out almost immediately thereafter.

2. What proves that Peter was the writer of the letter bearing his name, and to whom was the letter addressed?

² Peter’s writership is established by the opening words. Moreover, Irenaeus, Clement of Alexandria, Origen, and Tertullian all quote the letter, naming Peter as writer.a The authenticity of First Peter is as well attested as any of the inspired letters. Eusebius tells us that the elders of the church made free use of the letter; there was no question as to its authenticity in his time (c. 260-342 C.E.). Ignatius, Hermas, and Barnabas, of the early second century, all make references to it.b First Peter is completely in harmony with the rest of the inspired Scriptures and sets out a powerful message for the Jewish and non-Jewish Christians residing as “temporary residents scattered about in Pontus, Galatia, Cappadocia, Asia, and Bithynia”​—regions of Asia Minor.​—1 Pet. 1:1.

3. What evidence is there as to the time of writing of First Peter?

³ When was the letter written? Its tone indicates that the Christians were experiencing trials, either from the pagans or from unconverted Jews, but that Nero’s campaign of persecution, launched in 64 C.E., had not yet begun. It is evident that Peter wrote the letter just prior to this, probably between 62 and 64 C.E. Mark’s still being with Peter strengthens this conclusion. During Paul’s first imprisonment at Rome (c. 59-61 C.E.), Mark was with Paul but was due to travel to Asia Minor; and at the time of Paul’s second imprisonment (c. 65 C.E.), Mark was about to join Paul again in Rome. (1 Pet. 5:13; Col. 4:10; 2 Tim. 4:11) In the interval he would have had the opportunity to be with Peter in Babylon.

4, 5. (a) What disproves the claim that Peter wrote his first letter from Rome? (b) What indicates that he wrote from the literal Babylon?

⁴ Where was First Peter written? Whereas Bible commentators agree on the authenticity, canonicity, writership, and approximate date of writing, they differ as to the place of writing. According to Peter’s own testimony, he wrote his first letter while at Babylon. (1 Pet. 5:13) But some claim that he wrote from Rome, saying that “Babylon” was a cryptic name for Rome. The evidence, however, does not support such a view. Nowhere does the Bible indicate that Babylon specifically refers to Rome. Since Peter addressed his letter to those in literal Pontus, Galatia, Cappadocia, Asia, and Bithynia, it logically follows that his reference to Babylon was to the literal place of that name. (1:1) There was good reason for Peter to be in Babylon. He was entrusted with ‘the good news for those who are circumcised,’ and there was a large Jewish population in Babylon. (Gal. 2:7-9) The Encyclopaedia Judaica, when discussing the production of the Babylonian Talmud, refers to Judaism’s “great academies of Babylon” during the Common Era.c

⁵ The inspired Scriptures, including the two letters written by Peter, make no mention of his going to Rome. Paul speaks of being in Rome but never refers to Peter’s being there. Although Paul mentions 35 names in his letter to the Romans and sends greetings by name to 26, why does he fail to mention Peter? Simply because Peter was not there at the time! (Rom. 16:3-15) The “Babylon” from which Peter wrote his first letter was evidently the literal Babylon on the banks of the Euphrates River in Mesopotamia.

CONTENTS OF FIRST PETER

6. Of what hope does Peter write, and on what basis is the “new birth” to this hope possible?

⁶ The new birth to a living hope through Christ (1:1-25). At the outset Peter directs his readers’ attention to the “new birth to a living hope” and the unfading inheritance reserved for them in the heavens. This is according to God’s mercy through the resurrection of Jesus Christ. Therefore “the ones chosen” are greatly rejoicing, though grieved by various trials, so that the tested quality of their faith “may be found a cause for praise and glory and honor at the revelation of Jesus Christ.” The prophets of old, and even angels, have inquired concerning this salvation. Hence, the chosen ones should brace up their minds for activity and set their hope on this undeserved kindness, becoming holy in all their conduct. Is this not proper in view of their being delivered, not with corruptible things, but “with precious blood, like that of an unblemished and spotless lamb, even Christ’s”? Their “new birth” is through the word of the living and enduring God, Jehovah, which endures forever and which has been declared to them as good news.​—1:1, 3, 7, 19, 23.

7. (a) As what are Christians being built up, and for what purpose? (b) As temporary residents, how should they conduct themselves?

⁷ Maintaining fine conduct among the nations (2:1–3:22). As living stones, Christians are built up a spiritual house, offering up spiritual sacrifices acceptable to God through Jesus Christ, the foundation cornerstone, who became a stone of stumbling to the disobedient. Those exercising faith have become ‘a royal priesthood, a holy nation, to declare abroad the excellencies of the one that called them out of darkness into his wonderful light.’ As temporary residents among the nations, let them abstain from fleshly desires and maintain fine conduct. Let them be subject to “every human creation,” whether to a king or to his governors. Yes, let them “honor men of all sorts, have love for the whole association of brothers, be in fear of God, have honor for the king.” Likewise, let servants be in subjection to their owners, with a good conscience, bearing up under unjust suffering. Even Christ, though sinless, submitted to reviling and suffering, leaving “a model” so that his steps could be followed closely.​—2:9, 13, 17, 21.

8. (a) What sound admonition is given wives and husbands? (b) What is necessary for one to come into possession of a good conscience before God?

⁸ Subjection applies also to wives, who through chaste conduct together with deep respect may even win over unbelieving husbands without a word. Their concern should not be external adornment. It should be as it was with the obedient Sarah, “the secret person of the heart in the incorruptible apparel of the quiet and mild spirit, which is of great value in the eyes of God.” Husbands should honor wives as ‘weaker vessels’ and as “heirs with them of the undeserved favor of life.” All Christians should show brotherly love. “He that would love life . . . , let him turn away from what is bad and do what is good; let him seek peace and pursue it. For the eyes of Jehovah are upon the righteous ones.” Rather than fear men, they should always be ready to make a defense of their hope. It is better to suffer for doing good, if it is God’s will, than for doing evil. “Why, even Christ died once for all time concerning sins, a righteous person for unrighteous ones, that he might lead you to God, he being put to death in the flesh, but being made alive in the spirit.” Noah’s faith, expressed in the constructing of the ark, resulted in preservation for himself and his family. In a corresponding way, those who, on the basis of faith in the resurrected Christ, dedicate themselves to God, get baptized in symbol of that faith, and continue to do God’s will are saved and are granted a good conscience by God.​—3:4, 7, 10-12, 18.

9. What mental disposition should Christians have? Despite what?

⁹ Rejoicing in doing God’s will as a Christian, despite suffering (4:1–5:14). Christians should have the same mental disposition as Christ, living only to do God’s will and no longer that of the nations, even though the nations speak of them abusively for not continuing to run with them “to the same low sink of debauchery.” Since the end of all things has drawn close, they should be sound in mind, be prayerful, and have intense love for one another, doing all things that God may be glorified. As trials burn among them, they should not be puzzled, but they should rejoice as sharers in the sufferings of the Christ. However, let no one suffer as an evildoer. Since judgment starts at the house of God, “let those who are suffering in harmony with the will of God keep on commending their souls to a faithful Creator while they are doing good.”​—4:4, 19.

10. What counsel is given to older men and to younger men, and with what powerful assurance does First Peter end?

¹⁰ The older men should shepherd the flock of God willingly, yes, eagerly. Being examples to the flock will assure them of the unfadable crown of glory at the manifestation of the Chief Shepherd. Let younger men be in subjection to the older men, all having lowliness of mind, “because God opposes the haughty ones, but he gives undeserved kindness to the humble ones.” Let them be solid in the faith and watchful of that “roaring lion,” the Devil. Again, powerful words of assurance ring out as Peter concludes his exhortation: “But, after you have suffered a little while, the God of all undeserved kindness, who called you to his everlasting glory in union with Christ, will himself finish your training, he will make you firm, he will make you strong. To him be the might forever. Amen.”​—5:5, 8, 10, 11.

WHY BENEFICIAL

11. How does Peter follow up Jesus’ and Paul’s counsel in giving advice to overseers?

¹¹ The first letter of Peter contains sound advice for overseers. Following up on Jesus’ own counsel at John 21:15-17 and that of Paul at Acts 20:25-35, Peter again shows the work of the overseer to be a shepherding work, to be done unselfishly, willingly, and eagerly. The overseer is an undershepherd, serving in subjection to “the chief shepherd,” Jesus Christ, and is accountable to him for the flock of God, whose interests he must care for as an example and in all humility.​—5:2-4.

12. (a) What relative subjection must be rendered to rulers and to owners? (b) What does Peter admonish regarding wifely submission and the husband’s headship? (c) What Christian quality is emphasized throughout the letter?

¹² Many other aspects of Christian subjection are touched on in Peter’s letter, and excellent advice is given. At 1 Peter 2:13-17, proper subjection to the rulers, such as a king and governors, is counseled. However, this is to be a relative subjection, being for the Lord’s sake and coupled with “fear of God,” whose slaves Christians are. House servants are exhorted to be in subjection to their owners and to bear up if they have to suffer “because of conscience toward God.” Wives are also given invaluable admonition concerning subjection to husbands, including unbelieving ones, it being shown that their chaste, respectful conduct is “of great value in the eyes of God” and may even win their husbands to the truth. Here Peter uses the illustration of Sarah’s faithful submission to Abraham to underscore the point. (1 Pet. 2:17-20; 3:1-6; Gen. 18:12) Husbands, in turn, should exercise their headship with proper consideration for the “weaker vessel.” Still on this topic, Peter exhorts: “In like manner, you younger men, be in subjection to the older men.” And then he emphasizes the need for lowliness of mind, humility, a Christian quality that is emphasized throughout his letter.​—1 Pet. 3:7-9; 5:5-7; 2:21-25.

13. (a) How does Peter in his letter make clear the purpose of God’s calling out the Christian congregation? (b) To what joyful inheritance does Peter point forward, and who attain to it?

¹³ At a time when fiery trials and persecutions were beginning to flare up again, Peter provided strengthening encouragement, and his letter is indeed invaluable to all who face such trials today. Notice how he draws on the Hebrew Scriptures in quoting Jehovah’s words: “You must be holy, because I am holy.” (1 Pet. 1:16; Lev. 11:44) Then, again, in a passage that is rich in its references to other inspired scriptures, he shows how the Christian congregation is built as a spiritual house of living stones on the foundation of Christ. And for what purpose? Peter answers: “You are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness into his wonderful light.” (1 Pet. 2:4-10; Isa. 28:16; Ps. 118:22; Isa. 8:14; Ex. 19:5, 6; Isa. 43:21; Hos. 1:10; 2:23) It is to this “royal priesthood,” the general priesthood comprising the entire holy nation of God, that Peter holds forth the Kingdom promise of “an incorruptible and undefiled and unfading inheritance,” “the unfadable crown of glory,” “everlasting glory in union with Christ.” Thus, these are greatly encouraged to go on rejoicing that they may “rejoice and be overjoyed also during the revelation of his glory.”​—1 Pet. 1:4; 5:4, 10; 4:13.