JAMES

INTRODUCTION

Author: which James? There are three James in Scripture: Matt. 4:21; Mark 1:19: the son
of Zebedee: Can’t be the author because he was Martyred by Herod (Acts 12);

Matt. 10:3: The son of Alphaeus: an apostle, but the book does not claim apostolic
authority; the rejection of the authoriship by Jesus’s half-brother comes from Catholic
claims of the perpetual virginity of Mary. Mary had at least 7 children. Gal. 1:18: Was
James the brother of Christ an apostle? Barnabas is also called an apostle but in the sense of
“sent”. Rom. 16:7: “among the apostles”: these were people sent.

The Lord’s half-brother is the most probable author.

The book was written around 47: written after the word “Christian” was applied to the
disciples James 2:7.

The book was written after the church at Jerusalem was scattered. In AD 44 there was a
famine in Judea and in the book there are hints to that famine. The book is not dependent
on the date.

It is easy to see that the writer was in Palestine (5:7; 3:11; 12).

The author was a leader in the church at Jerusalem, he spoke at the Council of Jerusalem
(Acts 15).

CHAPTER 1

v. 1: “Doulos”: As high as you can get as a human being. The word implies three things: (1)
absolute obedience: no law but the Master’s; (2) absolute humility, we recognize our
nothingness, our creaturliness. From the gnothi seauton, to a negation of one’s self. (3)
denial of profit or gain Deut. 34:5; Josh. 1:2; Rev. 15:3; Josh. 24:9; Deut. 9:7. Is. 29:3;
Amos 3:7; Zech. 1:6. James align with the heroes of faith who by becoming slaves have
become free. The doulos is not caught in war, but bought, in Christ we are bought and set
free and willingly we are devoted to serve Him.

Alexander Campbell: the fool of God.

Four letter Greek word: deoo which means: to tie or bound up something. A baptized
believer is tied or bound to Christ, where he goes I go. A monarchical figure. Synonym: to
work hard or intensify labor. We are bound to the Laws of the spiritual kingdom. Too many
peoples try to be gods instead of God’s servants.

This is the only qualifying term of the writer: this qualifies him for it is the best position for
a human being.

“of the Lord Jesus Christ”: his half-brother on whom he did not believe at the beginning.

“twelve tribes”: acts 8. The scattered church. Diaspora: scattered

Acts 21:17ff

Apostolic authority: judging the twelve tribes of Israel. Eph. 2:20. James is not one of
them.

This is the church scattered, God did not prevent this but permitted it. He permits our
hardships for they accomplish a higher good: to save souls. The scattering would allow
them to reach more souls. The church is supposed to be scattered.

Charin: grace: Joyful expression. Rejoice in that condition of being scattered abroad, this
will be the starting point of the book.

*1:25 – 1 Pet. 2:16: suffering people, yet free men. 1 Pet. 4:15-16: do not be ashamed if
you are suffering as a Christian. Busybodies: episkoposanthropos: some man’s boss. *Jude
1

v. 2: “My brethren”: the relationship and title of the followers of Christ.

The first word in Greek is “pasa”: joy. “chara”: total joy. To get the most out of every
experience, to make a decision of count it all as joy. *Joy cannot be drawn out of the
experience because is not dependent on them, it is above them.

The word temptations (KJV) refers to the trials and not sinful lusts.

The Christian is supposed to live on the today not worrying for the morrow or the
yesterday. The only time which is secure.
v. 3: “knowing this”: a participial clause modifying “count it”: you count it because you
know that… the “trying of your faith worketh”: literally it keeps on working steadfastness
or endurance. Heb. 10:32. Constancy: never to quit. Luke 9:62. 2 Pet. 1:6.

Trial: dokimiom: every test.

v. 4: Let that patience make you full, finish its work and perfects you.

v. 5: The origin of wisdom is God, lacking in it is resolved asking for it to God. Prov. 1:7;
1:20-26; 2:6-10; 4:7; 8:11; close relationship of James with wisdom literature but rendering
in connection to Christianity. Sofia is perceived as coming from the mouth of God, but here
is not personalized.

*anadiplosis: again twice. Rhetoric technic of James, a repetition of a word in every verse
that ties all in a continuous sequence.

Wisdom is not inherent or natural to man, but it has to be acquired, it has to be received, as
well as patience from the trial. In order for me to know how to overcome of trial there has
to be a direction from God.

*Knowledge: accumulation of certain facts (?). This is not the concept of knowledge in
James, wisdom is not a mere examination of facts. It goes against the concept of knowledge
in the NT.

God is a giver and not a taker: the king with the open hands. Not grudgingly but liberally,
not as of necessity, he is not bound, but as of love in freedom.

2 Cor. 9

Liberally: something natural, it is the nature of God to give. This is the nature of God in the
midst of trials. This is not a theodicy or a justification of trials, but a statement concerning
how God works in trials.

Acts 20:35

2 Tim. 3:14-15: The way in which wisdom is given is revelation: knowing what has been
revealed.
v. 6: “But ask in faith, nothing doubting”: Phil. 4:6-7; the peace of God as product of
prayer, and thanksgiving: thanking him for the blessing that we haven’t received yet.
Declare out dependency in God.

God loves us in our uniqueness in a unique way. He might give wisdom in a different
manner or by a different medium. We are not mere numbers.

Matt. 7:7-11: present participles, keep on knocking etc.

One does not ask for the end of the trial but to for the wisdom and endurance to overcome
the trial: Lord don’t move the mountain but help me to climb.

God will answer when we do not doubt: God will never bend his will to ours. A tension and
conflict. Heb. 11:6; 5:8-9; 1 Cor. 1:9; 10:13; 2 Tim. 1:12; The doubt puts us in a dangerous
spiritual position.

Rom. 4:18: Nothing that is in hope is not against hope. Inadequatio rei. Hope comes when
the conditions contradict any expectations that we could imagine. Heb. 4:1; 9:15; 2 Cor.
1:20; 1 John 2:25;

Diakronou: doubt or wavering: see or judge through. Trying to get ahead of it in a wrong
way. Learn to distinguish between the possibilities of God and the impossibilities of man.

“He that wavereth”: one who at the same time that prays for wisdom, tries to get through
the trial on his own.

Every one grieves in a unique way.

v. 7: Do not expect anything from the Lord if you are in doubt. Do not misconceive the
nature of God. Luke 17:10: God does not owe nothing to us. We cannot blame God for not
answering a prayer.

Matt. 12:25.

Doubleminded: didsuchos: double soul (4:8: only two occurrences in the NT).

1 Chr. 12:33: not of double heart.

v. 8: this man is unstable, cannot stand, gets divided. Doubts in faith produces unstableness
in all other aspects of life.

v. 9: The wisdom received from God can exalt he of low degree: “self-respect” (?).
Christianity is adapted to man’s needs: the identification of God with man brings the
experience of man closer to God.

lit: moreover, rejoice in that you are exalted. Your trial is exalting you.

It is a paradoxical situation; the boasting is possible only when it does not come from us.

v. 10: Both the poor and the rich come in an equality in Christ. Trials come to everybody in
equality, there is not respect of persons.

Rejoice in the trial of being humbled because those who are not humbled down will
disappear. Prov. 23:5; Mark 10:24

v. 11: The riches will disappear just as the flowers in the sun. The boasting is that we are in
Christ, we can’t trust riches. Is. 40:6-7. Making a living prevents making a life. People
wears themselves out nearly to death. Matt. 13:6; God will humiliate the rich when he trusts
in riches.

v. 12: Trials are thought to be a blessing and bring a reward when they are overcome.

Rev. 2:10.

Blessed: makarios: do not translate it “happy”, it means to be faithful no matter what. It

does not depend on circumstances but on the faithfulness of God’s promises. It is a joy that
comes by knowing the deeds of the Lord in the world: divine favor.

1 Sam. 1:11: blessedness is a characteristic of God. Matt. 5:8.

Endure: patience in v. 3: ypomenoo: stay behind when others have departed (Mounce). To
continue firmly. Titus 1:2; 1 John 4:19; 1 Pet. 4:15-16; 1 Cor. 11:19: the trials can
determine who is steadfast; 1 Pet. 4:12-13;

“Them that love him”: if one loves the Lord he keeps his commandments. Heb. 12:5-8; 2
Tim. 3:12;
v. 13: let no man said: from God I am tempted. Temptation: solicitation to do evil. The
example of the devil and Jesus, Matt. 4:1-12.

From the outward trial we endure, but with the inward we do not blame God. Man’s first
sin is to held God accountable. Never to think that God is accountable for our sin, it is our
own responsibility.

That is the problem of the predestination, God foreordaining every act whether good or bad.
Therefore, there is no human inclination or nature in itself.

Man takes that which is good and turns it into evil and blame God for it.

God is never solicited to do evil or causes this solicitation: God is un-temptable. The origin
or agency of evil is not God, he has no experience of evil. God tests us and allowed all
circumstances in life, but He is not the source of those things that will make us do evil, He
never solicits someone to commit evil.

What is the origin of sin, then?

v. 14: From one’s own desire or lust. You yourself are the source of evil, although, “drawn”
does not imply necessarily one’s own decision.

v. 15: Sin is the “result of a conception”: the acceptance of the lust as man’s only
possibility of being brings forth a rebellion against God’s will that we are chosen in Christ
for Himself. And this brings forth the condition of man far from God: death.

It is the natural process: that is why James uses the analogy of the conception of sin.

This first part of James is a Theodicy. I am the begetter of my own sin: we do not held God
accountable.

1. I don’t blame God.

2. I understand I am to blame.

3. My own lust is trapped.

4. My lust and the “devil’s work” beget sin.

5. Sin un-repented is death.

Psalm 1: the regression of sin, seen in a negative way: it is exemplified in Achan or David.

Lust: epithumia: usually in the NT there is an adjective (lust of the mind Eph. 2:3; evil lust
Col. 3:5; passion of 1 Thess. 4:5; 1 Tim. 6:9; youthful lust 2 Tim. 2:22; Titus 3:3; own lust
2 Tim. 4:3; 2 Pet. 3:3; Jude 16; Titus 2:12; his own lust Jas. 1:14; former lust 1 Pet. 1:14; 1
Pet 2:11; of Man 1 Pet. 4:2; lust of defilement 2 Pet. 2:10; ungodly lust Jude 18).

Rom. 6:12: we have the control over this; Rom 13:14: you do not have to make provision
for it. Gal. 5:16, 24; Eph. 2:3; 2 Pet. 2:18;

The word epithumia is used in positive sense as desire. Phil. 1:23; Luke 22:16; 1 Thess.
2:17; 1 Tim. 3:1.

Heb. 4:15: Christ was tempted in a human form and with His own mind he could defeat
each temptation.

Matt. 5:28: the law punished the act, not the heart, but Christ can punish the heart as well. It
breaks your relationship with God even when it does not break what can be seen on the
outside. Job 31:1

James 4:4: another kind of adultery.

He who falls into sin is a man, he who grieves for sin is a saint, he who boast in sin Is a
demon.

v. 16: never make a mistake about this: do not even think that God is to blame.

Err: wanderer: planao (etymology of planet) 1 Cor. 6:9; Gal 6:7; Eph. 5:6; Col. 2: the
conflict with Gnosticism, the evil nature of flesh created by Jehovah.

Heb. 3:12-13; 2 Cor. 2:11

Brethren: adelfos: two from the same womb. We have the same father and the same birth.

Gal. 5:25-26; 1 John 3:14. A close relationship among the believers, it is connected to the
theological statements about God and man.
v. 17: a picture of the good God. the act that is good and the gift that is perfect. It is
impossible to imitate God as a giver, there is always a lacking in wholeness and purity.
Every gift id given nobly, altruistically.

The serpent’s trick was to deceive man that God was holding back something from man.
Nothing can diminish the goodness of God, nothing in God’s creation is evil.

Good has no superlative, it is absolute.

God at his zenith: the father of lights, no shadow or darkness can be found in God. Job
38:24; Phil. 4.19; 1 John 1:5. 2 Cor. 4:18.

No variation in God’s dealing with us. It does not mean that he is impassable, but he will be
faithful unto us giving us everything good, he will not change his attitude or his actions
towards human beings. In God there is no mixture of good and evil, or a shadow in his
light. He will not lead you astray.

v. 18: of his own will: nothing, not even his nature, can force him to do anything to us, but
from his own will, because He wants, because He loves. And He loves because the only
thing that God does.

The begetting to salvation comes from the word of truth, there is no different ways of
conversion or arbitrary selection. Matt. 11:28; Rev. 2:17; John 5:40; Matt. 13:15. 2 Thess.
2:13-14: the same Gospel.

How can one reject God?

We ought to be like the first fruits of salvation: the same way as the first Christians were
converted.

Acts 13:46: God made sure that Gospel was preached first to the Jews. Are these first fruits
referring to the Jews?

1 Pet. 1:17-19: this was the perfect gift.

v. 19: This should be the response to the perfect gift of God. A sign of thankfulness and
appreciation. “let”: a command. “be swift”: get your ears ready to hear and pay attention to
the word of God.
Do not speak carelessly but in conscience.

Slow to wrath: violent emotion or uncontrolled angry. Mark 3:5, wrath and anger are
different things.

There is a time where to speak quickly Ps. 107:2; 1 Pet. 3:15.

1 Pet. 3:7: anger against our fellow human beings hinders our relationship with God and the
dialogue in prayer. The way you said it and the tone with which you said it. Prov. 14:29;
17:27; 29:20; 17:28;

v. 20: This is not righteous indignation, but personal wrath. Our wrath, our anger, our
justice cannot meet the righteousness of God.

Micah 6:8: He has shown what to do to be justified in his sight. 1 John 2:29; 3:7; 2 Cor.
5:21: a declared state in Christ. We are not perfect, but we are justified, we are made
perfect in Christ.

Justification does not eliminate the fact of sin but the guilt in confession. 1 John 1:8-10. Ps.
32:12

v. 21: In conclusion of this, since God has justified us: lay aside all sins that are still in our
lives. People who can’t feel the weight of sin are spiritually death.

Zech. 3:3-4; Col 3:8-10.

*The nails of Christ nailed history and eternity, prophecy and reality, death and life*

The overflowing of wickedness.

“lay apart”: one-time action, a concrete decision that can’t change. Middle voice: lay apart
by yourself. You are the only one that can do it.

Filthines: the wax of your ear.

The receiving of the word can be accomplished only if we are poor enough to be filled with
it. Matt. 5:3 Matt. 18:3-5. Study the Bible to know what teaches me and not to others, teach
yourself so you can teach others.
Engrafted: emphytos: implanted, wheter it is a “written” word or the word implanted in the
heart.

The word that can save: Acts 20:32. What is saved according to the verse, is the soul. This
is not a consistent view in the NT.

Able: dynamis: inherent ability to save.

v. 22: one thing is to hear, but it is completed when it is done. It is easier to preach than to
practice. Matt. 7:21; 1 John 3:7-8. A trying for the faith. John 13:17

hearer: something like an acousmatic in Pythagorean.

Doer: poieo: a doing from the heart and not just mechanical. A creative act who gives life.
Eph. 2:10. In harmony with God. 1 John 4:18: a life lived in love and not in fear.

Luke 11:28: there is a blessing inherent in doing the word. 1 John 2:4: Being a hearer only
is a form of self-deceiving. There are two parts in the Gospel: believe it and do it. A
practical aspect of everything that God has taught.

v. 23-25: natural face: the one with which he was born. He looks like a Christian but forgets
what he is supposed to act. But he who keeps on looking at the perfect law of liberty: The
Bible (?). Rom. 3:27; 2 Tim. 3:16-17.

Doer of the work: a continuous action every day.

Liberty: a rule of action that frees from self, the world, depression, anger, fear. Matt. 7:12.

20-25: are a commentary to verse 19.

v. 26: either he thinks of himself or appears to be. A religion that is empty and brings not
any good towards you or before God.

Matt. 15:8ff.

This act starts in one’s self. We are in control to fix it. Matt. 23:25. Religion is not what I
believe but what I do. The religion of the Pharisees would not start with themselves but
with what was outside.
v. 27: to visit: go with a view to help him. Fatherless can include those children whose
parents refuse to support. Luke 1:68.

The widow is both a woman whose husband has died or one who has died. The church has
the responsibility to help them as a group and every Christian as individual.

Eph. 5:11; 1 Tim. 5:22;

Widow: metaphorically: Rev. 18:7; someone abandoned.

CHAPTER 2

v. 1: the faith: the gospel system: do not hold the faith in this way, by showing favoritism.
Luke 20:21. The faith: the law of Christ, the system of grace which teaches us not to show
respect of persons. Glory: John 1:14: what shined in Jesus Christ’s incarnation.

The impossibility of prejudice through the “gospel system”: there can be no difference or
favoritism since the faith has come in Christ.

Luke 20:21

v. 2-3: the hypothetic example, some wealthy person entering into the assembly of the
church. Apparel to attract attention. In contrast, a poor beggar with bad clothing. Placing
the rich man in the place of the poor: the good place, the most coveted place in the
synagogue: facing Jerusalem and near the scrolls.

Have I made difference between social classes of people?

Assembly: sunagogue: the assembling place.

v. 4: “are ye not divided in yourselves” – making differences according to the outward

appearance of the brethren. A double minded man, you are doubting that this person is
worthy as a human being: this is an evil thought.

1 Cor. 1:26-27

v. 5: Hearken: a form of a command: pay attention.

The rhetorical question gives a strong emphasis: The church was filled with poor people,
the strange case of a visit from a rich man would show their partiality.
Heirs of the kingdom: Adopted through the obedience to the gospel. We share the
inheritance of Jesus when he went back to heaven.

Rom. 8:16-17; Dan. 7:13-14

v. 6: Despised: dishonor. An inconsistent attitude: the poor man has not mistreated
anybody, but the rich have oppressed them. The enemy is not in the crime of he who has
nothing to eat but in he who has taken the food from him.

Ps. 68:10; 69:33; 140:12; Prov. 14:21;

Acts 10:38: dishonoring a human being is oppression of the devil himself.

v. 7: Dishonoring another human being is to dishonor the name that God has given us:
Christians* I do not find anything that makes this possible. Probably that worthy name is
Jesus Christ himself-

v. 8: Partiality is a sin against the law of love: the royal law. Luke 10:28; The core of the
law itself.

v. 9: Respect of persons is inherently and directly a sin. The whole law is transgressed by
one sin. 1 John 3:4. My relation to God is spoiled or made strong by our relationship to
other people.

Violating the law of love cancels all that I do for the church.

The movement from members of the church to NT Christian is a change of attitude and
disposition. 1 John 4:18: it means to choose love.

The whole law is summarized in loving others as yourself: hate or fear of others is to
oneself.

Ex. 20:13

v. 10: It is possible to choose what laws to fulfill.

*Gal. 6:1-5 (the first word burdens, means a weight so heavy for which one needs help; the
other word is a lighter burden that is to obey God by himself).
v. 11-12: This law is judged according to the law of liberty, according to the gospel system
that works by mercy.

The law makes no difference in what commandment it judges.

So speak and so do: all one’s life summarized: a life covered by mercy.

v. 13: Mercy reproduces mercy: he that shows mercy can go to the judgement knowing that
he shall receive mercy. It is a joy to face judgement amidst of mercy, but frightening when
one has shown no mercy.

Ps. 18:25

FAITH AND WORKS: James is writing to Christians scattered to hold them unto the
practice of Christianity.

v.14: Personal faith must be completed by obedient acts. Gal. 5:6 * this works are the
product of faith and love. Not the foundation but the result of faith*

John 6:28-29: faith is a work of God; Matt. 5:16: good works are a sign that bring people to
glorify Christ; Matt. 7:21-29: foundation for entering into the kingdom of God.
*Understand the works “of God” as the works that God commands. This is possible in Matt
7 but not in John 6, and it is not the same context as in Rom. or Eph.

Faith without works is not the faith that saves: that is just a personal belief that can’t change
anything. The example of Joshua 6 and Naman and Elisha: the need to fulfill the works
commanded by God.

We are saved by the acts that declare faith: Decision of faith: repentance; Declaration:
confession; Demonstration: baptism.

Eph. 2:8-9: grace through faith and not because of ourselves. The faith that is the gift of
God is the gospel system (huge leap not warranted by the text). Gal. 2:16: not saved by the
works of the law: not designed to justify.

James calls faith the personal faith different to Paul who understands the whole plan or
system of the gospel.
v. 15-16: The works here are not about the law, but about personal and ethical
responsibility. There is no profit in a faith that is not committed with ethics.

1 John 3:17

Never judge a person for what he lacks but learn of how can you help him.

v. 17: faith without works “stinks” as a dead body.

v. 18: “do the impossible: show me your faith without anything that is visible”. Matt. 9:2:
Jesus saw their faith because of all that they did. Faith is shown by our works.

v. 19: Matt. 8:29: there is form of demonic faith that makes no work of obedience. Mark
1:24: the first confession recorded; Luke 4:34; Acts 16:17.

v. 20: do you have any desire or interest to know this? The hardest thing to break unto
salvation is man’s will. The man who just believes has no will of submitting to God’s will.

The word “O” is used in Greek for strong emphasis.

1 Pet. 1:21-22

v. 21: “ouk”: was not… a rhetorical question. Rom. 4:3: works of obedience: faith in God.
Not works that he did but the response to what God told him to do.

John 15:14

v. 21: The justification of Abraham was done at the point of his obedience. The works are a
matter of justification: Gen. 22:18.: Abraham decided to obey God. It was a matter of
thought, not just blind following Heb. 11:17-19.

v. 22: Faith is make complete by works: a direct and clear statement that faith only cannot
justify. Matt. 25:21ff: the text seems to imply that the members of the church are being
separated, not the church from the world. Works seem to justify.

*There are several different attitudes and doctrines in these passages: Moral as the principle
that rules the kingdom of God on earth

v. 23: Same passage that Paul uses but with a different interpretation.
v. 25: Heb. 11:21;

v. 26: The idea that the body is quickened by the spirit given by God.

CHAPTER 3

v. 1: didaskaloi: public teachers: you have a greater responsibility and are held accountable
for everything you teach.

*be not: the form used in Romans as “God forbid”. It can be translated as “stop it”. There is
strong emphasis on the importance of this.

Matt. 23:8-10: Christians do not apply themselves the term “the teacher”. There is only one
who could be called truly “the teacher”.

Two qualities to be a public teacher: (1) ability: intellectual and emotional, conscious of
himself and of what is true, he does not repeat things without making them his own (2)
faithful: a better preacher is a faithful Christians.

There is heavier judgement on the preacher. A hypocrite is the meanest person. 1 Cor.
12:28-29: the importance of teachers, above the miracles. Be close to the teachers, his
teachings, and procure honor them.

2:4* the word judges. The separation or judgement is stronger on the one who taught others
but could not be that himself.

v. 2: Everyone has a problem with the tongue. All offend with it. Prov. 20:9; Luke 1:6: to
be blameless is not to be perfect. “by thy words thou shall be condemned”. Ps. 34:13;

He that controls the tongue, he controls his body completely: the self-control was viewed as
mature in Greek thought; here is conceived as an “ideal” or “perfect” man.

v. 3-4: James makes an analogy with the horse and the ship: a great animal or machine is
controlled by such a simple mechanism.

Five things a teacher might be tempted to do or be.

- Everything should be accepted by the students.

- The fanatic: not reasonable.
 - Public image managers.
- A quality of a good teacher: he does not know everything.
- Not to control the tongue.

v. 5: The fire can be started by a very simple thing.

Xenthos: Greek philosopher. Story of the servant who cooked tongue as both the best and
worst.

Some bad uses of the tongue: Prov. 6:16-18; 10:22; 26:28; Ps. 52:1-7; Eph. 4:25; Col. 3:9-
10; Rev. 21:8 – Lying is an abomination to God.

Foul language, cursing, profanity, offensive language, idle words: Matt. 12:36-37; Eph.
4:29; Col. 3:8; 4:6; Titus 2:7-8; James 3:9-10; 2:12.

Gossiping (tale bearers): 1 Pet. 4:15: the attitude of a boss over other people’s matters; Lev.
19:16; Prov. 11:13 (be mindful of what the people might tell you when you are a preacher);
18:8; 26:20; 1 Tim. 5:11-13.

Angry words: Eph. 4:26; unguarded angry words can destroy marriages, congregations,
houses, etc. Backbiting (talking behind your back): Rom. 1:30; Boasting;

Lying (again): Gen. 3: Satan ruins the mankind with a lie; Gen. 12: Abraham’s lie; Acts 5:
Ananias and Saphira; 2 Thess. 2:10-12; Matt. 13:13-15;

- Forms of lying: flattering (insincere compliments or praise): Ps. 5:9; 12:3; 78:36;
Prov. 20:19; cheat on taxes, salaries, tests... excuses, for worship.
- Failing to keep our promises can be a form of lying; False prophets and teachers:
Eccl. 5:2-6; Matt. 7:15; Prov. 19:27 (using a congregation as a stepping stone to get
something bigger)2 Pet. 2:1-2.

Good uses of the tongue:

- Preach the truth: 1 Cor. 9:16;

- Encourage (exhort) one another: Heb. 10:24; Replace backbiting with
encouragement and edifying. 1 Thess. 3:1-8;
- Defense the reason of the hope
 - Confessing the Lord Jesus Christ before the world: Phil 2:11
- Singing psalms, hymns and spiritual songs.
- Confessing our sins to be forgiven: 1 John 1:7-10;
- PRAYER. Never stand on the pulpit before praying fervently.

These instructions for the tongue are given to the didaskaloi but apply to all Christians.

The control of the tongue comes from your thinking, there is nothing worse than left over
words that you have to it: Matt. 15:11; 18-19; Mark 7:15; to control the tongue requires the
most effort of our lives as preachers, but it is possible to control the tongue.

v. 6: The tongue is a fire: even just “words of anger” can wound a soul, a rebuke can make
a person break emotionally. The tongue can make you lose your place as preachers. The
direction of life is controlled by the tongue.

v. 7-8: We can control the whole creation except our tongue (a very existentialist approach
to anthropology. We can appropriate the world but the depths of human existence are
unfathomable for us).

The tongue is capable of being the “devil” slander: unruly- restless evil (v. 8): always ready
to do something bad or out of place.

v. 9: If with the tongue I curse a man or woman made in the image of God, I’m really
cursing God. It is a lie to love God and hate our brethren.

v. 10-12: there cannot be two sides of the tongue: We cannot bless and curse with the same
tongue. /The more I talk about Christ the more people will start to watch me/. That
contradiction cannot be in a Christian.

* Rom. 6:12: the mind has to be controlled in order to control the tongue, a new birth by the
Spirit of God. You are in control.

THE WISDOM FROM ABOVE

v. 13: Another approach to the subject of wisdom: who is with “understanding” among
you? Wisdom can only be produced by a good “conversation”: manner of life: a good life: a
life that comes from God. It comes out of the strength that God has given us: meekness:
strength under control.

v. 14: Get rid of a wrong type of zeal (jealousy) that comes out of bitterness and strife, and
get rid of lie: this is what wisdom of God includes. Heb. 12:15. //This will bring a sense of
blessing into the life of the person: not happiness but makarios: not wavering according to
the circumstances (Matt. 5:10-12)//.

Strife: faction: literally a hireling: a disposition of selfishness.

v. 15-16: A wisdom that includes bitterness is earthly, sensual and “full of the devil”. That
cannot come from a sincere study of the wisdom of God. The result of this wisdom is evil
and “confusion”: uneasiness, disorder. There is nothing in nature as an “evil tongue”.

Rom. 13:13; an immoral life brings a lie into Christianity.

v. 17: The positive description of the divinely wisdom: first, it is pure, not that it tolerates
error. Prov. 30:5-6; Matt. 5:8-9; The purity precedes the peacemakers, in order to make
peace there has to be purity;

Peaceable: Phil. 4:6-7; the paradox: the Prince of peace promised not peace but sword: the
truth separates the pure from the impure. In order to have peace you need the truth, the truth
does not divide the church.

Gentle: it is gentle to tell someone that is lost. Is. 53:7; the gentleness of Christ in not
speaking against his oppressors in order to take away our oppressors. Not a sign of
weakness but of compassion, not of submission into righteousness but into the wisdom of
God.

Easy to be intreated: 1 John 2:1-2: God can be approached with boldness. Make others want
to talk to you.

Full of mercy: Matt. 5:12. All of these are beatitudes; Good fruits: Gal.5:22-23; without
partiality or hypocrisy. Num. 23:19; *prayer does not change God’s mind; it is dependence
on God’s will* Luke 18/ Phil 4:6-7. Rom. 8:26-27
v. 18: One sow peace, it is our work to be right with God. Note that these advices are
directed to didaskaloi. *Trying to force opinions to the congregation is not sowing peace;
tricking people into the gospel is not to sow peace.

Proverbial literature is never meant to be universally applied, they are specific cases (Prov.
22:6 is an example in all the church).

CHAPTER 4

v. 1: the source of wars and strife in the community: they come out of themselves. The
source of the sin is their own lusts (1:14).

Ps. 10:4;

v. 2-3: When I ask God to give me what I want it is a wrong way to ask and unfruitful, it
only feeds our own lusts and strife. When prayers become a selfish want of satisfaction. We
turn to our God only in our problems and not with the right attitude.

You ask: you beg: the attitude should be of inferiority.

Consume: waste, spend: God will not give what you are going to waste in yourself. Luke
15:14;

Acts 4:20; Matt. 7:9; 1 John 3:22: there are requirements for our prayers to be answered.

Job 27:9; Ps. 18:41; Luke 11:9-13: the difference is in the attitude of prayer. The model of
prayer starts with praise to the Father: satisfy the soul seeking to God and then the body.

v. 4: If you find yourself loving anything better than God, you are in troubles with God.

Pleasures are not wrong if it is in a right context: 3 John 2.

Ps. 73; Is. 56:58; Hos. 3; Eph. 5;

The phrase “know ye not”: are you so ignorant? The point is to take the Christian life for
granted. 1 Thess. 5:21-22. A laxity in morality. “do not you know that when you fall in love
with the world you hate God?” The spiritual senses made dull for sin. Phil. 1:9.

The word know: oidata; a form of reflection on your senses.

1 John 3:13; 4:4; 5:19.

*Where are you?

- You have to be somewhere spiritually.

- Some men are where they ought not to be.

- those who are not where they ought to be shall be where they do not want to be.

Ezek. 16:15-16; 23:43: a warning against spiritual adultery: selfishness. Trying to take out
the world out of the brethren is the hardest task of the local preacher.

* Example: the money that is spent in buildings versus the money spent in mission work or
preaching support.

1 Pet. 5:5: Denying to be submitted to the elders is a form of the love of the world: not
wanting anything over you. The way up in Christianity is way down: submitting oneself to
God.

v. 5: Do you think a Scripture has no meaning? Here spirit refers to the human spirit or
soul, the “anima” of the body. You have the ability to lust.

Personification of the Scripture: a living message. Jam. 2:23.

There are different readings of this verse that can change the meaning. It could mean that
even in the lusts of our spirit God loves us.

Rom. 5:6-8;

v. 6: God gives more grace in order to solve the problem: if you listen humbly you will
receive that grace. /Rom. 5:20: the law was made to sow how bad sin is/.

Resist: putting his battle armor, going in war against the proud/ Proud: someone who thinks
is above everyone else.

v. 7: Submit: passive voice: be submitted.

Put on the armor; go in war against the devil: this is the form in which he will flee. 1 Pet.
5:8.
How:

v. 8:

- Draw near to God 2 Chr. 15:2. One-time action. The condition for God to be with us
is for us to be near him.
o Rom. 11:22: if you continue in His goodness.
o Is. 55:7-8
o Heb. 10:22
o John 6:37
o Ex. 19:22; 1 Pet. 2:9: consecration to God as priest of the Most High God.
- Cleanse your hands: Matt. 27:34: the negative form of hand washing. Ps. 26:6-7: a
positive form: make things right.
o To speak without clean hands is destructive to one’s self.
o You sinners: one who keeps his hands dirty are sinners: James. 5:19-20.
 One can live in a state fallen from grace.
- Purify your mind: Rom. 12:1-2.
o Doubleminded: this should bring pain and lament to know that I’m a sinner
(v. 9).

v. 9: If you can’t cry over our sins we are in a state of spiritual death. If we can cleanse
ourselves, we shall be able to mourn over sin.

v. 10: The possibility of being in a high position with God is being in a low position before
Him. The exaltation is a work of God.

v. 11-12: Warning against speaking evil of one another: It is like saying that the law is bad,
that there is something wrong with the law, and so you are not obeying the law, you broke
the law by choosing what to do and what not to do.

You are not the judge to decide what is good or bad.

Matt. 18; Ps. 15

v. 13-14a: Go to now: A form of saying: are you kidding me? A way of looking at life in
futility: The only thing that exists is the now, heaven is an ever present now: a timeless
place.

v. 14b: There is a possibility of losing your life before you can get to enjoy it. Learn to live
today. Life goes in an instant.

Everybody to whom we preach is terminal. Rom. 15:24 – I take my journey: The way in
which he went to Rome was as a prisoner.

v. 15: The lack of submission to the will of God. How do we pray?

1 Pet. 1:3-6; the living hope is the resurrection of Jesus Christ: The enigmatic miraculous
fish cooking of Christ.

v. 16: Rejoicing in your own ability and capacity to do, is evil.

v. 17: do not misapply this verse: the context is talking about leaving God out of the plans
of our life, not about everything in life.

Christianity is not a negative religion, its laws are positive: do, and not just, do not. 2 Pet.
2:14: about a sinner and not a Christian; 1 John 3:15, leaving God out of our lives
eliminates all barriers from sinning.

CHAPTER 5

Probably these Christian Jews facing trials, looked upon the riches as their place of trust, or
as a goal.

v. 1: About the rich, there must be a connection to what is said before.

Go to now: come on! The address is on an individual basis, on each rich in particular, you
who tried to make a living out of God: Weep and howl: aleluzo. Luke 19:43-44; Luke 6:24-
25

The miseries: mourning, lamentations.

When it comes to possessions and spirituality.

- Rich in this world but poor toward God.

 - Poor in this world and rich towards God
- Poor here and with God
- Rich in this world and towards God.

v. 2: Their riches are product of corruption and your clothes are rotten; Luke 16:19;
putrefying sores ** The moths of your spiritual wardrobe **

You missed the perfect love because you leave him out of your plans. This is in view of
eternity. What is going on here, has to do with the after.

v. 3: The paradoxical saying: Gold and silver can’t really rust: all their possessions shall
have an unexpected end.

1 Tim. 6:6-11; Rom 13:8

The need to learn to be good stewards of our money to use it for the Lord Luke 16

v.7: Probably the second coming; imminent expectation. Do not quit.

2 Pet. 1:6.

The comparison with the waiting of the crops of a farmer.

- Luke to Jesus.
- Make up your mind that you want to do this.
o Polycarp’s example.
o Novatianism.

v. 9: Grudge not: be peaceful. Cultivate the grace of patience and put away evil thoughts
against those who wronged us.

v. 10: Example of steadfastness: Isiah, preaching against Judah: the words of the Lord is
not ours, we can’t quit preaching a message that is not ours. Hosea, Amos…

Jesus Christ is the greatest prophet and example of steadfastness. Ps. 73;

v. 10: The book of Job. What about me? Can I overcome the same that they overcame?

v. 11: pitiful: full of pity. The end of Job reveals the tenderness and mercy of the Lord.
v. 12: mean what you say, do not say something that you can’t fulfill, swearing is worthless
if you do not mean it.

Is it permissible for a Christian to take a legal oath? Matt. 5:33;

Swear nit: mee omnuete: present tense active voice: command: do not keep on swearing.
Some might have made a habit of saying things that they did not believe.

Denying an oath or affirming it: Matt. 26:24; Luke 1:73; Mark 6:23; Heb. 3:11, 18; 4:3;
7:21.

What it is that you are swearing: James 5:12; Heb. 6:13, 16; Matt. 5:33-36; Matt. 23:16.

From spiritual history and from what it is recorded by Matt. to utter an oath was a common
practice in the first century. A solemn appeal to God, sacred thing or person: a promise or
appeal to God.

In the OT it was a common practice: Gen. 24:2, 8, 9; Eccl. 8:2: allegiance to a superior. 1
King 18:10; 1 Sam. 14:24. Vows in the sense of oaths Deut. 23.

Lev. 6:3; Deaut. 19:6-9: God swear unto the Fathers, a binding oath.

These oaths were regarded with high respect Lev. 19:12; Thou shalt not take name of the
Lord in vain.

Profane: Taking the oaths lightly. Swear made in vain. I cannot take frivolous or vain oaths.
But it is never wrong to use the name of God in my conversation. 2 Tim. 1:18; Rom. 6:2;
Acts 8:21. In a legal situation: Deut. 6.13; 10:20.

There are times when it is lawful and Scriptural to appeal to God to guarantee the truth.
Rom. 1:9; 9:1; 2 Cor. 1:23; Gal. 1:20; Phil. 1:8; Heb. 6:13; Is 65:16.

v. 13: individual singing is permitted: this feels like a friend type of writing.

Psalletoo: imperative mood; it could mean to shake or to play a string instrument. *In the
NT it means to sing praises* There is no mechanical instrument in the text. Col. 3:16.

Rom. 15:9; 1 Cor. 14:15; Who is the authority?

If the instrument is in the word psallo everyone should have an instrument.

v. 14: Call the elders: the work of the eldership is being shepherds. Visit the sick is to care
for the sheep.

Pray for them: that is all we can do.

Anointing him with oil: a very ambiguous passage. In some commentaries it is said that oil
was used as a cosmetic element, but it was taken away from the sick.

Ruth 3:3; 2 Sam. 12:20; 2 Sam. 14:2; Dan. 10:2-3; Micah 6:15; Matt. 6:16-17.

Other believe that it is a medicinal aid: Is. 1:6; Luke 10:34. Oil, however, would be useless
as medicinal. It is odd to ask an elder for medicinal aids Col. 4:14.

Some think from John 12:3 that it was an act of encouragement. Luke 7:46. The word was
used in ordinary conversations but sometimes in a religious situation as well. Probably this
is just a sign of friendship.

Another view that this was a symbolic act 1 Sam. 10:1;

v. 15: May be a miraculous act: shall: imperative case. Mark 6:13; symbol of their healing
connected with the miracle of healing.

Probably elders with the miraculous gifts 1 Cor. 12.

The elders shall pray for forgiveness of sins. There is a sin unto death for which one should
not pray. 1 John 5:14; not equal to the unpardonable sin in Hebrews, that refers to going
back to Judaism where there is no remission of sins, but there is remission of sins if you
come back to Christ. The sin unto death is the one which is not confessed and for which the
sister or brother would not repent (1 John 1:9).

The difficulty is the concept of the blasphemy against the holy Spirit.

v. 16: Luke 17:1-4; the one who confesses must feel secure that he will be forgiven and not
condemned.

This prayer is providential.

v. 17-18: An example of this providential prayer: Elijah praying that it does not rain was
not miraculous; it was a natural process used by God to answer the prayer of Elijah.
*A reinterpretation of an account that was read as miraculous*

v. 19-20: Err: Planethe: wandering like stars. The physical circumstances of life are not as
important as the spiritual.

How to bring one who is wandering outside the church?

Convert him: he is in sin, he is no longer a Christian, take him again to the lessons that
converted him the first time. The visit should be to study the Bible.

These people are not converted. Convert the sinner: he is considered in the state he was
before coming to Christ. Multitude of sins: hide is not overlook but to take care or erase
them.

The preacher’s work is not in the building.