* [1:1] James, a slave of God and of the Lord Jesus Christ: a declaration of the writer’s authority for instructing the Christian communities; cf. Rom 1:1. Regarding the identity of the author, see Introduction. Dispersion: see Introduction.

* [1:2] Consider it all joy…various trials: a frequent teaching of the New Testament derived from the words and sufferings of Jesus (Mt 5:10–12; Jn 10:11; Acts 5:41).

* [1:3–8] The sequence of testing, perseverance, and being perfect and complete indicates the manner of attaining spiritual maturity and full preparedness for the coming of Christ (Jas 5:7–12; cf. 1 Pt 1:6–7; Rom 5:3–5). These steps require wisdom (Jas 1:5).

* [1:5] Wisdom: a gift that God readily grants to all who ask in faith and that sustains the Christian in times of trial. It is a kind of knowledge or understanding not accessible to the unbeliever or those who doubt, which gives the recipient an understanding of the real importance of events. In this way a Christian can deal with adversity with great calm and hope (cf. 1 Cor 2:6–12).

* [1:9–11] Throughout his letter (see Jas 2:5; 4:10, 13–16; 5:1–6), the author reaffirms the teaching of Jesus that worldly prosperity is not necessarily a sign of God’s favor but can even be a hindrance to proper humility before God (cf. Lk 6:20–25; 12:16–21; 16:19–31).

* [1:12] Temptation: the Greek word used here is the same one used for “trials” in Jas 1:2. The crown of life: in ancient Palestine, crowns or wreaths of flowers were worn at festive occasions as signs of joy and honor. In the Hellenistic world, wreaths were given as a reward to great statesmen, soldiers, athletes. Life: here means eternal life. He promised: some manuscripts read “God” or “the Lord,” while the best witnesses do not specify the subject of “promised.”

* [1:13–15] It is contrary to what we know of God for God to be the author of human temptation (Jas 1:13). In the commission of a sinful act, one is first beguiled by passion (Jas 1:14), then consent is given, which in turn causes the sinful act. When sin permeates the entire person, it incurs the ultimate penalty of death (Jas 1:15).

* [1:16–18] The author here stresses that God is the source of all good and of good alone, and the evil of temptation does not come from him.

* [1:17] All good giving and every perfect gift may be a proverb written in hexameter. Father of lights: God is here called the Father of the heavenly luminaries, i.e., the stars, sun, and moon that he created (Gn 1:14–18). Unlike orbs moving from nadir to zenith, he never changes or diminishes in brightness.

* [1:18] Acceptance of the gospel message, the word of truth, constitutes new birth (Jn 3:5–6) and makes the recipient the firstfruits (i.e., the cultic offering of the earliest grains, symbolizing the beginning of an abundant harvest) of a new creation; cf. 1 Cor 15:20; Rom 8:23.

* [1:19–25] To be quick to hear the gospel is to accept it readily and to act in conformity with it, removing from one’s soul whatever is opposed to it, so that it may take root and effect salvation (Jas 1:19–21). To listen to the gospel message but not practice it is failure to improve oneself (Jas 1:22–24). Only conformity of life to the perfect law of true freedom brings happiness (Jas 1:25).

* [1:25] Peers into the perfect law: the image of a person doing this is paralleled to that of hearing God’s word. The perfect law applies the Old Testament description of the Mosaic law to the gospel of Jesus Christ that brings freedom.

* [1:26–27] A practical application of Jas 1:22 is now made.

* [1:26] For control of the tongue, see note on Jas 3:1–12.

* [1:27] In the Old Testament, orphans and widows are classical examples of the defenseless and oppressed.

* [2:1–13] In the Christian community there must be no discrimination or favoritism based on status or wealth (Jas 2:2–4; cf. Mt 5:3; 11:5; 23:6; 1 Cor 1:27–29). Divine favor rather consists in God’s election and promises (Jas 2:5). The rich who oppress the poor blaspheme the name of Christ (Jas 2:6–7). By violating one law of love of neighbor, they offend against the whole law (Jas 2:8–11). On the other hand, conscious awareness of the final judgment helps the faithful to fulfill the whole law (Jas 2:12).

* [2:4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.

* [2:5] The poor, “God’s poor” of the Old Testament, were seen by Jesus as particularly open to God for belief in and reliance on him alone (Lk 6:20). God’s law cannot tolerate their oppression in any way (Jas 2:9).

* [2:8] Royal: literally, “kingly”; because the Mosaic law came from God, the universal king. There may be an allusion to Jesus’ uses of this commandment in his preaching of the kingdom of God (Mt 22:39; Mk 12:31; Lk 10:27).

* [2:12–13] The law upon which the last judgment will be based is the law of freedom. As Jesus taught, mercy (which participates in God’s own loving mercy) includes forgiveness of those who wrong us (see Mt 6:12, 14–15).

* [2:14–26] The theme of these verses is the relationship of faith and works (deeds). It has been argued that the teaching here contradicts that of Paul (see especially Rom 4:5–6). The problem can only be understood if the different viewpoints of the two authors are seen. Paul argues against those who claim to participate in God’s salvation because of their good deeds as well as because they have committed themselves to trust in God through Jesus Christ (Paul’s concept of faith). Paul certainly understands, however, the implications of true faith for a life of love and generosity (see Gal 5:6, 13–15). The author of James is well aware that proper conduct can only come about with an authentic commitment to God in faith (Jas 2:18, 26). Many think he was seeking to correct a misunderstanding of Paul’s view.

* [3:1–12] The use and abuse of the important role of teaching in the church (Jas 3:1) are here related to the good and bad use of the tongue (Jas 3:9–12), the instrument through which teaching was chiefly conveyed (see Sir 5:11–6:1; 28:12–26).

* [3:13–18] This discussion of true wisdom is related to the previous reflection on the role of the teacher as one who is in control of his speech. The qualities of the wise man endowed from above are detailed (Jas 3:17–18; cf. Gal 5:22–23), in contrast to the qualities of earthbound wisdom (Jas 3:14–16; cf. 2 Cor 12:20).

* [4:1–12] The concern here is with the origin of conflicts in the Christian community. These are occasioned by love of the world, which means enmity with God (Jas 4:4). Further, the conflicts are bound up with failure to pray properly (cf. Mt 7:7–11; Jn 14:13; 15:7; 16:23), that is, not asking God at all or using God’s kindness only for one’s pleasure (Jas 4:2–3). In contrast, the proper dispositions are submission to God, repentance, humility, and resistance to evil (Jas 4:7–10).

* [4:1–3] Passions: the Greek word here (literally, “pleasures”) does not indicate that pleasure is evil. Rather, as the text points out (Jas 4:2–3), it is the manner in which one deals with needs and desires that determines good or bad. The motivation for any action can be wrong, especially if one does not pray properly but seeks only selfish enjoyment (Jas 4:3).

* [4:4] Adulterers: a common biblical image for the covenant between God and his people is the marriage bond. In this image, breaking the covenant with God is likened to the unfaithfulness of adultery.

* [4:5] The meaning of this saying is difficult because the author of James cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: “The Spirit that he (God) made to dwell in us yearns (for us) jealously,” or, “He (God) yearns jealously for the spirit that he has made to dwell in us.” If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf. Ex 20:5; Dt 4:24; Zec 8:2.

* [4:6] The point of this whole argument is that God wants the happiness of all, but that selfishness and pride can make that impossible. We must work with him in humility (Jas 4:10).

* [4:11] Slander of a fellow Christian does not break just one commandment but makes mockery of the authority of law in general and therefore of God.

* [4:13–17] The uncertainty of life (Jas 4:14), its complete dependence on God, and the necessity of submitting to God’s will (Jas 4:15) all help one know and do what is right (Jas 4:17). To disregard this is to live in pride and arrogance (Jas 4:16); failure to do what is right is a sin (Jas 4:17).

* [4:14] Some important Greek manuscripts here have, “You who have no idea what tomorrow will bring. Why, what is your life?”

* [4:15] If the Lord wills it: often in piety referred to as the “conditio Jacobaea,” the condition James says we should employ to qualify all our plans.

* [4:17] It is a sin: those who live arrogantly, forgetting the contingency of life and our dependence on God (Jas 4:13–16), are guilty of sin.

* [5:1–6] Continuing with the theme of the transitory character of life on earth, the author points out the impending ruin of the godless. He denounces the unjust rich, whose victims cry to heaven for judgment on their exploiters (Jas 5:4–6). The decay and corrosion of the costly garments and metals, which symbolize wealth, prove them worthless and portend the destruction of their possessors (Jas 5:2–3).

* [5:6] The author does not have in mind any specific crime in his readers’ communities but rather echoes the Old Testament theme of the harsh oppression of the righteous poor (see Prv 1:11; Wis 2:10, 12, 20).

* [5:7–11] Those oppressed by the unjust rich are reminded of the need for patience, both in bearing the sufferings of human life (Jas 5:9) and in their expectation of the coming of the Lord. It is then that they will receive their reward (Jas 5:7–8, 10–11; cf. Heb 10:25; 1 Jn 2:18).

* [5:7] The early and the late rains: an expression related to the agricultural season in ancient Palestine (see Dt 11:14; Jer 5:24; Jl 2:23).

* [5:12] This is the threat of condemnation for the abuse of swearing oaths (cf. Mt 5:33–37). By heaven or by earth: these words were substitutes for the original form of an oath, to circumvent its binding force and to avoid pronouncing the holy name of God (see Ex 22:10).

* [5:14] In case of sickness a Christian should ask for the presbyters of the church, i.e., those who have authority in the church (cf. Acts 15:2, 22–23; 1 Tm 5:17; Ti 1:5). They are to pray over the person and anoint with oil; oil was used for medicinal purposes in the ancient world (see Is 1:6; Lk 10:34). In Mk 6:13, the Twelve anoint the sick with oil on their missionary journey. In the name of the Lord: by the power of Jesus Christ.

* [5:15] The results of the prayer and anointing are physical health and forgiveness of sins. The Roman Catholic Church (Council of Trent, Session 14) declared that this anointing of the sick is a sacrament “instituted by Christ and promulgated by blessed James the apostle.”

* [5:20] When a Christian is instrumental in the conversion of a sinner, the result is forgiveness of sins and a reinstatement of the sinner to the life of grace.