home groups – studying the bible in community an...

HOME GROUPS – Studying the Bible in Community

AN INTRODUCTION to JAMES

THE LETTER OF JAMES

Introduction The Bible is undoubtedly the most widely-read and influential book ever composed. Reading and understanding

the Bible, however, can often be quite difficult. Written over 2,000 years ago by a variety of authors in different places at different times in different languages to different people and for different reasons can make grasping its meaning a challenging task. Recognizing such interpretive complexity, however, need not result in despair. Obtaining a better understanding of the world in which the author wrote and readers read will help us better understand and apply this book to our lives. The following introduction serves to aid toward that end.

Author

James 1:1 credits “James, a servant of God and of the Lord Jesus Christ” as the author of this letter. While the New Testament mentions four different individuals named James, the most likely candidate to have authored this letter is James, the brother of Jesus. We know from the gospels that Jesus had a brother named James (Mk 6:3) and that he was originally skeptical of Jesus’ earthly ministry (Mk 3:21; Jn 7:5). Paul informs us, however, that James most likely came to faith after encountering Jesus during a post-resurrection appearance (1 Cor 15:7). Moreover, Luke records that James went on to become an important leader in the early church (Acts 12:17) and was a primary spokesman at the Council of Jerusalem (Acts 15:13-21). The fact that no other information about James is given suggests that he was well known within the early church. According to the Jewish historian Josephus, a high priest named Ananus had James stoned to death in 62 AD.1

Date There is a lack of scholarly consensus regarding when James composed his letter. While some scholars

suggest that James wrote his letter as early as 45 AD—making this the earliest New Testament writing—other scholars have taken a more modest position by a proposing a date between 50 AD and the time of his death in 62 AD. Since nothing is at stake in nailing down a precise date, however, there is no reason to be overly specific.2

Recipients The inscription at the beginning of the letter documents that James penned his letter to “the twelve tribes

scattered among the nations” (1:1). From this address, many scholars have suggested that James is writing a circulatory letter intended to be passed among the Jewish Christian communities located throughout the Diaspora (i.e. outside of Palestine). Such scholars would also point to the Jewish tone and flavor throughout the letter to support their case. Other scholars argue that God-fearing Gentiles that had converted to Christianity should also be kept in mind. In either case, one must recognize the general ambiguity of the inscription. It does not address specific individuals at a specific place for a specific reason. Rather, the author provides a general exhortation to situations and issues common to all Christian communities.3

Style

James is quite unique in style. While it carries certain traits of a letter such as an opening salutation, it lacks other characteristics such as a closing benediction. For this reason, many have suggested that this letter has greater parallels with wisdom literature (e.g. Proverbs; Ecclesiastes). James sees wisdom as coming from God (1:5) and teaches about the importance of faith and perseverance when facing trials (1:2-4). Moreover, the letter is filled with short proverbial sayings (1:20; 2:26) and he occasionally interacts with a hypothetical opponent (2:18ff; 5:13-16). The letter includes 54 imperatives (i.e. commands) in only 108 verses.4 All of this has caused some scholars to conclude that James is simply a collection of short sermons on different topics that are somewhat unrelated. Other academics have rightly pointed out, however, that James 1 introduces the main themes of the letter through short sayings while James 2-5 refer back to these themes in more detail and extended discussion. This seems to give readers a better grasp of the logic and order intended by the writer.5

AN INTRODUCTION to JAMES

THE LETTER OF JAMES

Themes Following in line with the above, many of the themes within James are spelled out in the very first chapter. James introduces the theme of testing in 1:2 and picks it up again in 1:12-15. He first talks about the importance of perseverance and endurance in 1:3 and returns to it later on in 5:7-11. He mentions the importance of seeking God as the source of wisdom in 1:5 and then comes back to the topic of wisdom in 3:13-18. He deals with the practical importance of prayer for the first time in 1:5-8 and then revisits this topic in 4:2-3. He briefly passes by the theme of faith and belief in 1:6 and then puts together a sustained discourse on the topic in 2:14-26. He first addresses the dichotomy between the rich and poor and forbids any kind of partiality in 1:9-11, but has more to say on that subject in 2:1-13 and then again in 5:1-6. Perhaps most significant, James emphasizes Christianity in action by being “doers” of the word in 1:19-27 and then brings this home again in 2:14-26 in a discussion about faith and deeds. Indeed, it is this last theme of Christianity in action that pervades the entire book.6 Not only does the letter of James interweave many different themes throughout, but it also contains several allusions to Jesus’ teachings—especially the Sermon on the Mount. James echoes Jesus’ teachings to maintain an attitude of joy when being tested (Mt 5:11012; Jas 1:2-4), to be doers of God’s word (Mt 7:24-27; Jas 1:19-26), to take care of the poor and oppressed (Mt 25:34-35; Jas 1:27-2:7), to avoid the use of oaths (Mt 5:33-37; Jas 5:12), to be slow to anger and contempt (Mt 5:21-26; Jas 1:19-20), to pursue perfection (Mt 5:38; Jas 1:4) and so on. So despite the fact that James doesn’t mention the death and resurrection of Jesus, his letter is saturated with Jesus’ teachings throughout.7

Conclusion Given the various themes that run throughout James—and their connection to Jesus’ teachings—one is hard-pressed to find a more applicable book for daily life. The unifying theme throughout James—Christianity in action—ought to encourage us to put the teachings of this short letter into immediate action.



Service Project

THE LETTER OF JAMES

Introduction

The letter of James is constantly calling Christians to action—to be doers of God’s word (1:19-27) and to combine faith and deeds (2:14-26). James contains 54 imperatives in just 108 verses—almost one command for every other verse! This emphasis on application simply cannot be missed. Combined with this emphasis on application is the imperative to avoid partiality by looking out for the poor, oppressed, and marginalized (1:27; 2:1-6; 5:1-5). The following service project, therefore, is designed to be a response to our study of James. Our goal at Crosspoint is to have every home group pick a project to do together in order to tangibly impact our surrounding community. While a list of service project ideas can be found below, each group will ultimately be responsible for choosing (or creating) a project that they can do together during our study of James.

Service Project Ideas:

*Help a neighbor in need. *Cook meals for a family that you know is in need. *Buy groceries for someone that needs a financial break. *Shovel the driveways of elderly people in your neighborhood. *Rake leaves and do spring cleaning for elderly people in your neighborhood. *Do cleaning or landscape for someone in need. *Visit those in a nursing home. *Feed the poor and hungry in Milwaukee. *Organize a food drive. *Organize a clothing drive.

Places to Contact:

*Heartlove Place Ministries – 414-372-1550 (www.heartloveplace.org) *Lake Country Caring – 262-367-6670 *Milwaukee Rescue Mission – 414-344-2211 (www.mission.org) *Angel’s Grace Hospice – 920-474-7800 (Contact: Patti Healy) *Lutheran Homes of Oconomowoc – 262-567-8341 (Contact: Denise Gundrum) *Open Arms – 262-244-6020 (contact: Rob Myers) *Lake Area Pregnancy Center Inc. – 262-569-8007 (Contact: Debbie) *Salvation Army of Waukesha – 262-547-7367 x231 (contact: Marcy Stessman) *Bethesda Lutheran Homes & Services Inc. – 920-262-8261 x3390 (Contact: Judy) *Oconomowoc Food Pantry – 262-567-7054 (Contact: Bill & Louis Jackson) *Hartland Area Food Pantry – 262-367-6373 *Watertown Food Pantry – 920-261-7226 *Kettle Moraine Food Pantry – 262-968-6466 (Contact: Amy) *Helping Hands – 262-719-3160 *Cooperating Congregations of Waukesha County – 262-549-8726

Conclusion

The lists above are merely intended to generate ideas for your home group. Your group may choose one of the ideas above or come up with a creative idea on your own. Perhaps someone just a few doors down from a person in your home group has a tangible need that your home group could meet! Keep your eyes out for ideas right around you! We encourage you to begin discussing the service project early on in your study of James (no later than Session 3) so that you are not pressed for time as the study comes to a close.


JAMES 1:1-12

Session 1 THE LETTER OF JAMES

Introduction We have all faced difficult times in life. Today’s lesson is about these difficult times and how we should respond to them as followers of Jesus.

Stories After everyone has arrived and had a chance to connect a bit, you will want to bring your group together for a time of focused discussion. One of the best ways to transition into this time is by asking a non-threatening question that prompts people to share their stories with one another. The questions provided below are designed to set the stage and introduce the topic of biblical study. Ask someone to open your home group time with a word of prayer and then consider asking one of the following questions:

*What is one really difficult experience that you have faced in life? What affect did this challenge have on your relationship with God? Did it bring you closer or push you away from God? *What is one really difficult experience that you have faced in life? What helped you get through it? How did you handle it?

Leader Tips: Do not feel obligated to have the group go in a circle. Rather, try to create an atmosphere where people share when they feel led to do so. As the leader you will want to encourage people to share without being pushy. Be sensitive to those that take a bit longer to share their lives with others. Asking follow-up questions shows that you are engaged in what others are saying. Try to guide the discussion so that everyone has a chance to share and no one person dominates the discussion.

Engaging God’s Word Ask someone to read James 1:1-12 out loud for the entire group. If no one volunteers, pick a person wearing blue. Then, if people have not yet looked over the Session 1 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to James 1:2-4, what kind of an attitude should Christians have when facing trials? What reason does James give for maintaining such an attitude? Do you find it hard to maintain an attitude of joy when things are difficult? 2). According to James 1:5-8, followers of Jesus are to ask God for wisdom because He is the source of all wisdom. That noted, what are followers of Jesus to avoid when asking God for wisdom? How does the imagery of the wave of the sea enhance this point? Do you find it difficult to consistently trust God during times of trial? 3). According to 1:9-11, how does James turn common assumptions about wealth and poverty upside down? How does this connect to his discussion on trials? 4). According to James 1:12, what does God offer to those who persevere under trial? What do you think enables believers to confidently rest in God when encountering trials (hint: look at the end of the verse)? How would you describe your love for God?

Applying God’s Word: 1). What trials am I currently facing that need to be approached differently? 2). What is one area from today’s lesson that you need to put into immediate action? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 1:1-12


Prayer

You will want to spend the last part of your group time in prayer. Consider praying in two different directions. First, pray for one another. Think of this as a time for people to really share and get prayer for what is going on in their lives. Second, pray for those that do not yet know or follow Jesus that your group is intentionally reaching out to in the spirit of love. Leadership Tips: Discourage people from primarily sharing prayer requests for other people (e.g. “please pray for my grandmother’s uncle”). Such prayer requests lead to home group superficiality. Instead, encourage individuals to share prayer requests related to their own concerns, struggles, and needs. Finally, consider having your home group divide into smaller groups during this time so that everyone has a chance to share and be prayed for.


NOTES ON JAMES 1:1-12 Session 1

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1:1

James begins his letter with a common opening—identifying himself as the author, addressing his readers, and offering a simple greeting. The apostle Paul often followed a similar format at the beginning of his own letters. The letter identifies “James, a servant of God and of the Lord Jesus Christ” as the author. The most likely candidate to have authored this letter is James, the brother of Jesus (cf. Introduction). James identifies himself as a servant (lit. slave; Gk = doulos) of God and of Jesus Christ. While the name “Jesus” is the Greek name for Joshua and literally means The Lord Saves, the word “Christ” literally means Messiah or Anointed One.1 The letter is addressed to “the twelve tribes scattered among the nations,” which implies that James is most likely writing a circulatory letter to Jewish Christians that are living in the Diaspora—that is, outside of their homeland (i.e. Palestine). These Jewish Christians were probably forced to leave their homeland due to persecution (Jas 1:2-4; Acts 8:1ff). In short, this letter was to be passed among Christian communities comprised primarily of Jewish Christians living in geographically Gentile areas that were experiencing persecution.

1:2-4

After employing a rather conventional introduction, James begins his letter by encouraging his readers to persevere despite the various trials he knew they were facing. Providing somewhat surprising advice, James tells his readers to maintain an attitude of joy in moments of testing with the understanding that the outworking of such an attitude (in conjunction with faith) will be perseverance and maturity. The word used here for “trials” (Gk = peirasmois) is the same word that is later used as a verb in 1:13 (Gk = peiraomai). Yet when we take context into account, it is clear that they have slightly different nuances. While “trials” in 1:2 refers to external testing that come from the outside and try a believer’s stamina, the verb in 1:13 refers to internal temptations that come from within sinful human beings.2 Persevering through both external and internal testing, of course, leads to a more mature faith. The words “mature” and “complete” imply a fully developed faith. Trials, when faced with faith-filled joy, produce a perseverance that leads to Christian maturity.

1:5-8

While James encourages faith that is “not lacking anything” (1:4), he instructs those that lack wisdom to ask of God—literally, the giving God.3 James reiterates the common Jewish notion that this giving God is the ultimate source of all true wisdom (Jas 1:5; Prov 2:9) and that such wisdom is needed to face trials with joy (1:2-4). To gain the wisdom of God, however, one must ask with full dependence on Him and a willingness to obey Him. This posture stands in direct contrast to those that doubt. Like waves that constantly change shape and size under the influence of the wind so are those that doubt God and inconsistently place their trust in Him.

1:9-11

After showing how the wisdom of God is needed when facing trials with joy (1:5-8), James now turns his discussion towards trials associated with riches and poverty (1:9-11). The fact that both of these sections (5-8, 9-11) are surrounded by a discussion on trials (2-4, 12) suggests that we need to interpret James’ words in a way that reflects this context.4 As such, believers facing the trial of “humble circumstances” are to take pride in their rich position with God while believers of wealth—who perhaps face a trial of devastating financial loss—are also to take pride in their situation provided they maintain an accurate perspective of earthly riches.

1:12

James now returns to the topic found earlier in the chapter (1:2-4)—that of “perseverance” when encountering various “trials” and “tests.” The reward for enduring such trials and tests is “the crown of life.” The word for “crown” here elsewhere refers to the wreath given to a victorious athlete or military leader.5 Moreover, the life which is being promised probably has to do with life in its fullness here and now—not life in the future.6 James then grounds all of this in love for God. It is love for God that empowers people to persevere through difficult trials and circumstances.


JAMES 1:13-18

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Introduction We all face various temptations and struggle with how to deal with them. Even Jesus experienced temptation (Mt 4:1-11; Heb 4:18). Today’s lesson challenges us to resist and persevere through these temptations.


*When was the first time you remember doing something wrong that you knew you were not supposed to do? Why did you do it and how did it make you feel afterwards? *What is one funny thing that you have to intentionally avoid so that you don’t get addicted to it (e.g. chocolate)?


Engaging God’s Word Ask someone to read James 1:13-18 out loud for the entire group. If no one volunteers, pick a person wearing glasses. Then, if people have not yet looked over the Session 2 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to James 1:13, who is not responsible for the temptations we experience? Why can’t God be tempted or tempt anyone? 2). According to James 1:14, where does temptation come from? What types of temptations tend to be enticing for you? 3). According to James 1:15, what are the progressive stages that begin with temptation or desire? Have you ever seen this progression in someone else’s life (see Gen 3; 2 Sam 11:2-17)? Have you ever experienced this progression in your own life? 4). According to James 1:17-18, “every good and perfect gift” comes from God. Why do you think that James steers his discussion on temptation in this direction (hint: see 1:16). How do you think followers of Jesus can resist temptation and the progressive stages of destruction described in 1:15?

Applying God’s Word: 1). What temptations are you currently facing in your life? How are you responding to them? 2). What kinds of things help you resist temptation? What are some practical ways that we can “persevere” through the inward trial of temptation? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session

Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 1:13-18 Session 2

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NOTES ON JAMES 1:13-18

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1:13

After an extended discussion that challenges followers of Jesus to persevere when facing various external trials (1:2-12), James now calls all Christians to persevere when dealing with inner trials that tempt one to engage in sin (1:13). Temptations are inner trials that test one’s moral strength and courage to resist sinful action. Yet while external tests may or may not come from God in order to build character (Gen 22:1; Deut 8:2; Judg 2:22; Mt 4:1), James makes it clear that no one can point to God as the source of internal temptation. God can test human beings, but it is outside of His character to tempt human beings. Inciting one to do evil and testing one’s character are two very different things. Therefore, no one can avoid responsibility for their sin by pointing to God because God is perfectly holy and completely set apart from all that is evil.1

1:14

Making it clear that temptation does not come from God (1:13), James now turns to uncover the source of all sinful action—that is, from within sinful human beings (1:14).2 Sin takes place when a human being is enticed to perform an action that misses the mark of God’s moral perfection. The battleground for such temptation is within. The verb for enticed here (Gk = deleazomenos) literally means to bait or to catch a fish with bait. The imagery is of a fish being drawn out of its hiding spot by bait.3 The implication is that human beings not only set out their own bait but are also enticed by it.

1:15-16

Having clearly stated that sin comes from within sinful human beings (1:14), James now uses some of the biological stages within the human lifecycle (conception, birth, death) to make a point about the lifecycle of sin (desire, sin, death). When wrongful desire is conceived and cultivated by a human being it will eventually give birth or produce sinful action. When this sinful action has been continually acted upon without confession or repentance it will lead to spiritual death. This exact progression can be seen in the Genesis narrative with Adam and Eve (Gen 3) as well as in the narrative of David’s adultery with Bathsheba (2 Sam 11:2-17).4 James then adds a plea to his fellow followers of Jesus not to be deceived by sin (1:16). Note here that the issue is one’s response to temptation. Being tempted is not necessarily sinful (Mt 4:1-11). Rather, it is one’s response to temptation that can be sinful. Will one cultivate a sinful desire and let that desire take its sinful course or will one avoid being deceived by resisting temptation? Just as an attitude of joy toward an external trial can set one on course to complete maturity (1:2-4), so a wrong response toward internal temptation can lead to spiritual death (1:15).5

1:17-18

In total contrast to the notion that God could be blamed for sin (1:13), James notes that “every good and perfect gift” comes from the giving God that created the stars that light up the heavens. Unlike the shadows of the sun that shift and change, James reminds his readers that God remains consistently good. His goodness simply does not change (1:17). Instead of the death cycle of sin—desire, sin, and then death—God gives us birth through Jesus—the Word of truth (1:18). As such, we are the firstfruits of His regenerated creation. Here James is playing on common imagery given the agricultural society within which he lived. The firstfruits of a harvest would have been the first sign that the rest of the harvest was soon to follow. So also Christians are the firstfruits of God’s regenerating work on our planet.6 Recalling the context of internal tempting, then, it becomes clear that James is challenging his readers to resist temptation by staying grounded in the special relationship they have with God through Jesus Christ.7 Herein is the key to resisting temptation.


JAMES 1:19-27

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Introduction It is not enough just to know what God’s word says. We must not only know what God’s word says, but also do what God’s word says. Today’s lesson challenges us to put God’s word into action.


*In general, how do you respond when you are angry? Share with your group one time when you were really angry. How did you respond? *When was the last time someone asked or told you to do something really important and you forgot to do it? What happened when you didn’t do it?


Engaging God’s Word Ask someone to read James 1:19-27 out loud for the entire group. If no one volunteers, pick the person sitting across from you. Then, if people have not yet looked over the Session 3 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to James 1:19, what three things are we to take note of? When was the last time you were quick to listen, slow to speak, and slow to become angry? 2). How does merely listening to God’s word lead to self-deception (1:22)? Would you say you are a doer of God’s word or just a listener? 3). What metaphor does James use in 1:23-24? How does “looking intently” into God’s perfect law lead to freedom? Consider last session’s discussion on sin. 4). What qualifier does James give to those who consider themselves religious (1:26)? 5). According to James, what does true religion consist of? What practical implications does this have?

Applying God’s Word: 1). What situations cause you to get angry? In such situations, how could you be quick to listen, slow to speak, and slow to get angry? 2). What is one area of God’s word that you need to apply to your life, but haven’t yet? Is there someone you can share that area with to help you put it into action? 3). Are you just going through the motions when it comes to your relationship with God? What aspects of your conduct and character need to change?

Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.



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1:19-20

The key to persevering through external trials (1:1-12) and internal temptation (1:13-18) now comes to a climax as James discusses the importance of being doers of God’s word (1:19-27). James begins this section by identifying with his readers (“my dear brothers and sisters”)—an address used 15 times in this letter!1 He then tells his brothers and sisters in Christ to note three things. The Greek here literally reads “know this” (Gk = iste). They are to know these three things: (1) be quick to listen; (2) be slow to speak; and (3) be slow to become angry.2 Instead of overpowering others in anger, James commands his readers to assume a position of humility as one who both listens and speaks carefully. Human beings rarely have the capacity to represent the character of Christ in anger. For this reason, James explains that our anger hardly produces the actions that God’s character demands (1:20).

1:21

In light of this threefold charge (1:19), it is essential to get rid of “all moral filth and evil” that is present in one’s life. The verb used here for “to get rid of” elsewhere refers to the taking off of clothes. This imagery, moreover, is supported by the phrase “moral filth” (Gk = ryparian). The same root is used in 2:2 to describe a “poor person in filthy clothes” (Gk = rypara). James is commanding his readers to take off “all moral filth and evil” like one would take off dirty clothes.3 In contrast to the moral filth and evil that is to be removed, one is to humbly accept the word of God that has been planted in the human soul.

1:22

Accepting God’s word (1:21), however, implies much more than merely hearing what God has to say. It is not enough to simply hear God’s word. Hearing God’s word is absolutely useless if it does not translate into action. In addition to hearing God’s word, one must respond to it with obedient action. One who simply hears or knows what God’s word says but does nothing further with it can easily be tricked into thinking that listening to God’s word is all that is necessary.4 In contrast to the notion that one only needs to listen to God’s word, James gives his readers the charge to “do what it says.”

1:23-24

James now employs a metaphor that builds on what has already been stated. He argues that failing to put God’s word into action is like looking at yourself in the mirror and then forgetting what you look like the moment you walk away. Such a look into the mirror would prove to be utterly useless.

1:25

Looking into the mirror of God’s word, therefore, requires an actual response that brings about life transformation. One must look intently into God’s word with an unwavering commitment to put it into active obedience. The word for “look intently into” (Gk = parakypsas) literally means “to stoop down” in order to get a better look at something.5 The “perfect law that gives freedom” may sound like a paradox to many since the notion of “law” seems to imply restriction rather than freedom. God’s perfect law, however, brings true freedom.6 The freedom that comes from practicing God’s law stands in stark contrast to those that are enslaved to sin (1:15). Putting God’s word into action, therefore, will bring blessing.

1:26-27

The word religious here (Gk = threskos) refers to outward acts and observances of religion.7 Such outward religious acts are to be considered “worthless” if not matched by a tamed tongue. The individual that is genuinely religious will be marked by controlled speech (1:26). True religion, according to James, will be reflected in one’s conduct (“looking after orphans and widows”) and one’s character (“keeping oneself from being polluted by the world”). Both conduct and character should be fully submitted to God’s word.8 Note also that James’ intention is not to posit a definition for religion. Rather, he is merely contrasting ritualistic religious acts and observances with signs of genuine obedience to God that manifest true religion.9


JAMES 2:1-13

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Introduction

Sometimes we grant special attention to people who are “socially superior” to us while neglecting those who are “lower” on the social scale. But such distinctions are arbitrary to God and ought to be arbitrary to followers of Jesus. Today’s lesson challenges us to avoid showing favoritism by putting the “royal law” into action.


*Have you ever been treated as less important than someone else? Share with your group one time when you felt discriminated against while someone else was shown favoritism. *Have you ever witnessed someone being treated unequally? Share with your group one time when you saw someone being discriminated against and how you responded.


Engaging God’s Word Ask someone to read James 2:1-13 out loud for the entire group. If no one volunteers, pick any person that is smiling. Then, if people have not yet looked over the Session 4 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to 2:1-4, what is the precise problem going on within the community to which James is writing? What’s wrong with showing favoritism? 2). To support his prohibition against showing favoritism, what does James argue in 2:5-7? What is his main point? What four questions does he ask to make this point? 3). To further support his prohibition against showing favoritism, what does James argue in 2:8-11? What does the “royal law” have to do with showing favoritism? 4). In a final effort to support his prohibition against favoritism, what does James argue in 2:12-13? How does mercy triumph over judgment?

Applying God’s Word: 1). Are there any areas in your life where you are showing favoritism or neglect based on another person’s social status? 2). How can our church guard against showing favoritism and partiality? What are some practical ways we can show love to one another without distinction or preferential treatment? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.



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2:1

Having just linked true religion with looking after orphans and widows (1:27), James now extends that thought by confronting discriminatory actions with regard to the rich and poor—a topic he already introduced (1:9-11). Clearly this discussion was prompted by inconsistent behaviors among his readers that manifested itself in preferential treatment towards the rich over and against the poor.1 In light of such inconsistency, James commands his readers not to show favoritism. The Greek word for “favoritism” or “partiality” (Gk = prosopolamsiais) literally means “receiving the face” implying that such favoritism was rooted in judgments based on external appearance.2 Such judgments, of course, run completely contrary to the character of God as revealed in the pages of Scripture (1 Sam 16:7; Acts 10:34; Rom 2:11), and therefore, ought to run contrary to the behavior of those who follow Jesus.

2:2-3

To illustrate this point James now introduces a hypothetical situation as indicated by the word “suppose.”3 Jams pictures a rich individual decked out in expensive apparel in contrast to a poor person wearing filthy clothes.4 Instead of treating both individuals with love and respect, the rich man is given an honorable seat while the poor man is given an inferior seat on the floor.5

2:4

James now asks a question that expects an affirmative answer.6 The above situation reveals that those engaging in such discriminatory behavior are not only guilty of showing partiality and favoritism, but have also “become judges with evil thoughts.” Note that external behaviors of partiality are simply an extension of internal evil thoughts taking place within those human beings that are engaged in such behaviors.7

2:5-7

Having introduced the problem of showing partiality towards the rich (2:1-4), James now gives three arguments to support his case: (1) The rich have a track-record of persecuting the poor (2:5-7); (2) Showing partiality breaks God’s royal law resulting in sin (2:8-11); and (3) Showing partiality will be judged by God (2:12-13).8 In 2:5-7, then, James asks four questions to drive his point home regarding the rich and pour: (1) Hasn’t God chosen those that are poor in the eyes of the world to be rich in faith and inherit the kingdom?; (2) Aren’t the rich exploiting you?; (3) Aren’t the rich dragging you to court?; and (4) Aren’t the rich blaspheming the name of Jesus?9 Each of these questions anticipates an affirmative answer.

2:8-11

James now places love over and against favoritism. The royal law—that is, the command to love your neighbor as yourself—was a covenant stipulation originally given to the nation of Israel (Lev 19:18) and later affirmed by Christ in a question regarding which commandment is the greatest (Mt 22:39). This commandment is called the “royal law” because it was given by the King of kings, and therefore, is the king of all commands.10 To show love to your neighbor is consistent with God’s law whereas showing partiality and favoritism violates it (2:8-9). James probably anticipated that some of his readers would consider showing partiality as a trivial violation of the law.11 For this reason, James drives home the point that there is no room for inconsistent obedience to God’s law (2:10-11).

2:12-13

In a final effort to drive this teaching home regarding the rich and poor James reminds his readers that they will be judged according to their behavior (2:12-13). Total obedience to God is expected of mature followers of Christ. Moreover, while true obedience to God’s law brings freedom, sinful actions only result in slavery.12 Instead of showing favoritism and thereby discriminating fellow followers of Jesus, believers are to love one another as consistent with the character of Christ. As such, “mercy triumphs over judgment.”


JAMES 2:14-26


Introduction

Sometimes we can become sluggish in our faith by failing to put what we know into practice. True faith, however, always manifests itself in faith-filled action. Today’s lesson calls us to both faith and action.


*How does your faith affect the way you live? Share with your group one action that you have performed that you know you would not have engaged in if you didn’t follow Jesus. *Has there ever been a time in your life where you believed in Jesus—but weren’t really following Him? Describe that time in your life? Did things eventually change?


Engaging God’s Word Ask someone to read James 2:14-26 out loud for the entire group. If no one volunteers, pick a person that likes to laugh. Then, if people have not yet looked over the Session 5 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). In 2:14-17 James asks a series of questions. Identify these questions. Does James expect a positive or negative answer to them? How does this support his argument? 2). What kind of an illustration does James use in 2:15-16? Where have we encountered illustrations similar to this one already in this letter? 3). What is particularly challenging about 2:18-19 (hint: see notes)? Despite the complexity of these verses, what is the main point? 4). In 2:20 James sets out to show that faith without deeds is useless. What two examples does he give? What makes James’ appeal to Abraham’s story different from Paul’s appeal to Abraham’s story (hint: consider their opponents)? Do you think they can be reconciled?

Applying God’s Word: 1). Does your faith go beyond simply believing the right things (i.e. intellectual assent)? How does your faith manifest itself with faith-filled actions? 2). Have you ever encountered a person that simply believes the right things? How do you think we should interact with such people? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 2:14-26


Prayer You will want to spend the last part of your group time in prayer. Consider praying in two different directions. First, pray for one another. Think of this as a time for people to really share and get prayer for what is going on in their lives. Second, pray for those that do not yet know or follow Jesus that your group is intentionally reaching out to in the spirit of love. Leadership Tips: Discourage people from primarily sharing prayer requests for other people (e.g. “please pray for my grandmother’s uncle”). Such prayer requests lead to home group superficiality. Instead, encourage individuals to share prayer requests related to their own concerns, struggles, and needs. Finally, consider having your home group divide into smaller groups during this time so that everyone has a chance to share and be prayed for.



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2:14

The topic of discussion shifts once again as indicated by the phrase “my brothers and sisters” (2:14).1 As such, James now dives into perhaps the most difficult part of his letter—the relationship between faith and deeds. Few discussions have sparked such heated theological debate. The basic argument put forth, however, is that true faith is accompanied by faith-filled actions. James starts his argument with a rhetorical question. Note that the emphasis of this question is on a false claim to faith rather than the nature of true faith.2 His initial question is then followed by another question that anticipates a negative answer.3 The point being made is that real faith does not exist apart from action—or as Martin Luther famously said—“a man [or woman] is justified by faith alone, but not by faith that is alone.”4

2:15-17

The rhetorical questions asked in 2:14 are now followed by a hypothetical situation intended to support James’ conclusion (2:15-16)—that is, that faith by itself is dead (2:17). Once again, James uses the poor vs. rich dichotomy present among his readers to make his point (cf. Jas 1:9-11; 2:2-4). The scenario describes a person in need being sent away by someone well-off without having received help or aid. The phrase “go in peace” was the common Jewish farewell used in that day.5 Giving such a farewell wish without offering aid is of no use to the person in need.6 Elsewhere in the NT such action implies that the love of God is entirely absent in a person’s life (1 Jn 3:17). James’ argument is ultimately consistent with that teaching (2:17). Faith that lacks works is no faith at all.

2:18-19

We now reach arguably the most difficult part of the discussion. In 2:18 James begins to interact with a hypothetical opponent in an attempt to advance his basic argument. This ancient literary strategy (interacting with a hypothetical opponent to make a point) is known as a diatribe. The precise difficulty does not rest in the literary device, however, but rather, in the Greek language. Since the Greek language does not use quotation marks, it is uncertain when this imaginary opponent is finished speaking. The TNIV, for example, translates the opponent’s statement in 2:18 as “You have faith; I have deeds.” The NASB, however, translates the opponent’s words through the end of the verse – “You have faith and I have works; show me your faith without works, and I will show you my faith by my works.” Further confusion is brought on by the fact that the hypothetical opponent seems to be arguing that he has works and James is the one who only has faith. Not surprisingly, different commentators have offered different solutions. One suggestion is that the imaginary opponent does not disagree with James that faith without works is dead, but goes too far by stressing works apart from faith.7 Another suggestion is that the diatribe does not consist of James vs. an opponent. Rather, the diatribe records two different people—one that has faith and the other that has works. Irrespective of one’s position, the point remains the same—faith and deeds go together. Good works must be motivated by faith and faith must be accompanied by faith-filled actions. The affirmation that “God is one” comes from the well-known Jewish creed called the Shema (Deut 6:4). Intellectual assent to a few Christian creeds is not faith. Even demons can give assent to basic Christian truths (2:19).

2:20

James continues his conversation with another hypothetical question: “Do you want evidence that faith without deeds is useless?” The Greek word for useless (Gk = arge) literally means lazy, idle, or negligent.8

2:21-24

In response to the question just asked (2:20), James now begins to provide evidence that faith without deeds is useless by citing two biblical examples. The first example centers on Abraham (2:21-24) while the second focuses on Rahab (2:25). In 2:21-4, then, James offers commentary regarding the story of Abraham in order to support his claim that faith without deeds is useless. This discussion has actually prompted much debate due to the fact that Paul and James use the exact same narrative and cite the exact same verse (Gen 15:6) to draw what initially seem to be contradictory conclusions. Whereas Paul says that James was justified by faith (Rom 4), James suggests that it was by his works (Jas 2:21-24). It was this basic tension that led Martin Luther to call the letter of James “an epistle of straw.”9 But can



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this tension be reconciled? Most scholars are under the conviction that it most certainly can. Perhaps part of the solution rests in the fact that Paul and James are actually writing to different opponents. Paul is writing to combat those who are imposing “works of the law” upon believing Gentiles whereas James is writing to those who are not engaging in faith-filled action.10 The fact that both of them reference Abraham to make their point is hardly surprising given his key role as the nation of Israel’s chief patriarch. James’s point is simply that faith was the primary motivator behind his deed of offering Isaac on the altar. His faith was made complete by his action (2:22). The word here for complete (Gk = eteleiothe) literally means to “carry to the end.”11 Indeed, in the story of Abraham we see faith and deeds working together.

2:25

The second narrative that James draws on to drive his point home that faith without deeds is useless is that of Rahab—the prostitute (2:25). While her profession is not being commended here, the faith-filled action she took to help the spies of Israel certainly is.

2:26

A final metaphor (body & spirit; faith & deeds) brings finality to the argument that faith and deeds cannot be separated.


JAMES 3:1-12

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Introduction

We all say things that we later regret. Controlling what comes out of our mouths is a constant challenge. Today’s lesson encourages us to take that challenge seriously.


*Have you ever said something you later regretted saying? Share with your group a story from your life when you said something that got you into trouble. *What has been one of the most encouraging and uplifting things ever said to you and one of the most discouraging and hurtful things ever said to you?


Engaging God’s Word Ask someone to read James 3:1-12 out loud for the entire group. If no one volunteers, pick a person who recently had a birthday. Then, if people have not yet looked over the Session 6 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions:

1). According to James 3:1, who will receive stricter judgment? Why do you think this is the case? 2). Look at James 3:3-6. What metaphors does James employ? What point is he making by using these illustrations? 3). What is James saying in 3:7-8? How can our words carry venom? 4). In 3:9-10 James emphasizes the inconsistent use of our tongues? What does he draw attention to in order to show our inconsistency? What is significant about cursing human beings? 5). What metaphors does James use to illustrate the inconsistent use of the tongue in 3:11-12? How do these highlight inconsistency?

Applying God’s Word: 1). How are you doing as far as taming your tongue? Do you use your tongue consistently? Are your words generally used in uplifting ways or destructive ways? Be honest with yourself. 2). What things have you found to be of help when it comes to taming the tongue? 3). Is there someone that you have hurt with your words that you need to seek forgiveness from? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 3:1-12

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3:1

Transitioning from his discussion on faith and deeds (2:1-26), James now begins to discuss the importance of a tamed tongue (3:1-12)—a topic he has already introduced.1 James has already commanded his readers to be quick to listen and slow to speak (1:19) and informed them that failure to keep a tight rein on the tongue renders religion worthless (1:26). Apparently the communities James was writing to were having difficulty controlling their speech. Coupled with this problem, moreover, was the fact that many of them were aspiring to become teachers—a position of rank and admiration in their context.2 James confronts this twofold problem by telling his readers that not many of them should presume to be teachers because teachers will receive stricter judgment. This stricter judgment is undoubtedly linked to: (1) a teacher’s level of influence over others; and (2) public teaching on a subject places the teacher under public accountability.3

3:2

James recognizes the difficulty of taming the tongue by placing himself alongside his readers—“We all stumble in many ways” (emphasis mine).4 The person who is never at fault (lit., “stumbles not”) with regard to his or her speech (lit., in word”), however, is perfect—that is completely mature.5 In other words, the mature believer is one who is able to tame his or her tongue.

3:3-5

Having established the importance of taming the tongue (1:19; 1:26; 3:1-2), James now provides several different illustrations to further his instruction—the horse and the bit (v.3), the ship and the rudder (v.4), the spark and the fire (v.5), the untamed animals (v.8), the salt and the fresh water (v.11-12), and so on. The first three illustrations make the same point—that is, the tongue is small, but highly influential.6 A bit goes into a horse’s mouth and gives human beings the capability to steer the direction of the entire animal (v.3). Similarly, a rudder is a device attached to the back of a ship that allows the captain to guide the entire vessel (v.4). Finally, a small spark can be held responsible for starting the entire forest fire (v.5). In the same way, the tongue is relatively small given the size of the human body. And yet, the size of the tongue should not be confused with the degree of influence it has. The way we use our tongue in producing speech can determine the direction of our lives.

3:6-8

James now nuances the fire imagery from 3:5 to emphasize the destructiveness of an untamed tongue. Our words can spark a fire that can turn into a forest fire. The untamed tongue creates a world of evil that corrupts human beings. The phrase “the whole course of life” literally means “the wheel of existence” or “the wheel of birth” (v.6).7 The implication is that the tongue carries a central role in life. The phrase “set on fire by hell” is a figurative way of saying that the source of destruction caused by an untamed tongue is evil.8 But the destructiveness of an untamed tongue is not only like an uncontrollable fire, it is also like an untamed animal (v.7). Unlike animals that have been tamed by humans, however, the tongue is impossible to tame (v.8). James then compares the venom of hurtful and destructive words to deadly poison. An untamed tongue carrying venomous words leads to death.

3:9-10

James now considers the contradictory nature of the tongue. We praise our “Lord and Father”9 with our tongue and then turn around and curse our fellow human beings with the same tongue. The fact that human beings have been created in the image of God (Gen 1:27; 9:6) makes the inconsistent nature of such behavior that much more difficult to grasp.

3:11-12

Just as fresh water and salt water flowing from the same spring is contradictory, so also is the tongue that praises God and curses human beings. Each of the metaphors used here emphasize the incongruity of the untamed tongue.10


JAMES 3:13-18

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Introduction Most people consider wisdom to be a valuable trait. Today’s lesson compares and contrasts two different kinds of wisdom and challenges us to live according to the wisdom that comes from God.


*What is the most valuable piece of wisdom that you have ever received and how has it influenced the way you live your life? Who gave you that piece of wisdom? What were the circumstances? *Who is the wisest person that you (actually) know? Share with the group one thing that person has done or said that confirmed their wisdom in your eyes?


Engaging God’s Word Ask someone to read James 3:13-18 out loud for the entire group. If no one volunteers, pick a person wearing green. If no one is wearing green, pick a person that is going green. Then, if people have not yet looked over the Session 7 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to James 3:13, how does a person demonstrate his or her wisdom? What is an example of a deed done in humility that comes from wisdom? 2). In James 3:14-18 two different kinds of wisdom are contrasted. What is the difference between these two kinds of wisdom? What are the results of each? 3). What traits does James use to compare and contrast these two different kinds of wisdom? List the adjectives James uses to describe wisdom that is from heaven and the adjectives used to describe earthly wisdom? What connection do these adjectives have to wisdom? 4). Where else does James talk about wisdom? What other parts of today’s passage connect to other teachings we have already encountered in James’ letter?

Applying God’s Word: 1). Do you have envy and selfish ambition in your life right now? In what ways? How can you turn from it? 2). Looking at the list of adjectives describing wisdom from heaven (3:17), which of these needs the most development in your life? Which of these adjectives do you already possess and demonstrate in your life? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 3:13-18

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3:13

Having discussed various challenges associated with taming the tongue (3:1-12), James now returns to the topic of wisdom (3:13-18; 1:5-7).1 James begins his discussion on right thought with a rhetorical question—“Who is wise and understanding among you?” While the adjective “wise” (Gk = sophos) implies someone with insight and skill pertaining to practical areas of life, the adjective “understanding” (Gk = epistemon) refers to intellectual perception and competency.3 Note that the emphasis with regard to being wise and understanding falls on action—not mere intellect. Having knowledge is different from being wise. One can have knowledge, but lack wisdom. James argues that those who are truly wise and understanding will live a good life that is marked by deeds done in humility.

3:14

The individual that is “wise” and “understanding” will not cultivate an attitude of “bitter envy” or “selfish ambition” in his or her heart. Notice that the emphasis is on the heart. The heart reflects the inward disposition from which actions flow. One that is internally motivated by selfish ambition will be marked by external actions that seek personal gain. Such actions should not be “boasted” about for they deny (lit., “lie against”) the truth.4

3:15-16

Continuing his conversation on wisdom that began in 3:13, James now encourages his readers to consider the source of wisdom. He does so by contrasting wisdom that is from heaven over and against so-called “wisdom” that is earthly in character. According to James, any “wisdom” that contains bitter envy or selfish ambition (3:14) is “earthly, unspiritual, [and] demonic” (3:15). Such so-called “wisdom” is not from heaven because “envy” and “selfish ambition” lead to “disorder” and “every evil practice” (3:16). Envy and selfish ambition, therefore, serve as indicators of counterfeit “wisdom” that is earthly and unspiritual.5

3:17

In total contrast to earthly wisdom that is characterized by envy and selfish ambition (3:15-16), James describes wisdom that comes from heaven and is “pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.” Pure implies being free from stain and any kind of defilement. Peace-loving means that one does not contribute to or cause dissension. Considerate implies showing a concern for others. Submissive suggests a willingness to be guided and taught by others. Full of mercy and good fruit implies an eagerness to engage in acts of compassion on the behalf of others. Impartial means not giving preferential treatment to some instead of others. Lastly, sincere knocks against any form of hypocrisy and calls for authenticity in action.6 Notice the contrasts in play. While earthly wisdom is being contrasted to wisdom that is from above, the adjectives used to describe earthly wisdom (envy, selfish ambition) stand in contrast to the adjectives used to describe the wisdom from above (pure, peace-loving…etc.). Note also that these adjectives that describe wisdom from heaven support action. That is to say, James continues to support the ongoing theme of putting God’s word into practice (1:19-27) and the inseparable connection between faith and deeds (2:14-26). Moreover, some of the adjectives that describe wisdom from above correspond to the teachings he has provided. The fact that wisdom from above is described as “impartial” (cf. 2:1-13) is just one example.

3:18

James finishes this section on wisdom with the assertion that the truly wise individual will be characterized by peace. Note that this stands in direct contrast to the “disorder” that earthly wisdom produces (3:16) and sets James up pretty nicely to confront his readers with the question: “What causes fights and quarrels among you?” (4:1). The individual that is characterized by peace will naturally sow in peace and reap a harvest of righteousness.


JAMES 4:1-10

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Introduction We can all get side-tracked by our own pursuits and goals—often hurting those around us. Today’s lesson calls us to set aside our self-seeking goals and humbly draw near to God.


*What is one thing you wanted but never were able to get? Share with your group one story of something you really desired having, but never actually got to have. *When has your pride gotten in the way of a relationship? Share with your group one story where your pride caused relational strife.


Engaging God’s Word Ask someone to read James 4:1-10 out loud for the entire group. If no one volunteers, pick a person that makes you laugh. Then, if people have not yet looked over the Session 8 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). According to James 4:1, what is the cause of fights and quarrels? How does this connect to what James has already stated in 1:14? 2). According to James 4:2-3, what is at least one reason why we don’t get what we want? How does James describe wrong motives? 3). According to James 4:4, we have a choice to make. What is this choice? How would you answer that question personally? 4). Despite the complexity of 4:5, what is the main point found in 4:6? 5). Given the list of commands in 4:7-10, what types of things can we do to humbly obey God and avoid sin?

Applying God’s Word: 1). Think of the last time you had a major fight. What caused that fight? How did your desires contribute to it? What role did humility and pride play in the argument? 2). What kinds of desires compete for your allegiance to God? How have you responded when those desires are frustrated? Did you pay attention to your motives? 3). Are you humbly submitted to God and actively resisting the devil? Has there ever been a time when you humbled yourself before God? What have you found to be helpful in remaining continually submitted? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 4:1-10

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4:1

While chapter 3 closes with reference to “peace” and “righteousness,” James begins chapter 4 by confronting the “fights” and “quarrels” among his readers. The contrast couldn’t be starker (peace & righteousness vs. fights & quarrels). Instead of being peacemakers that sow in peace and reap a harvest of righteousness (3:18), the communities James is writing to are preoccupied by “fights” (lit., “state of war”) and “quarrels” (lit., “individual disputes”) among themselves.1 The source of these fights and quarrels, moreover, were not being caused by external circumstances, but rather, by internal desires that battle within (4:1). Conflicts originate with internal desires that manifest themselves through self-seeking behavior.

4:2-3

Failing to obtain the object of internal and self-seeking desires leads the desirer to kill in an effort to obtain what he or she wants. Now, it probably was not the case that James’ readers were actually killing each other. Rather, the use of “kill” was both figurative and hyperbolic for the kind of hate that results from frustrated desire.2 Covetousness that goes unfulfilled often results in quarrels and fights that are fueled by selfish ambition and bitter envy (3:14). The source of conflict, then, is the covetous human heart.3 Moreover, the reason they did not have their desires met is because they did not ask of God—and when they did ask of God—they asked with wrong motives (4:3). The verb “ask” here is in the middle voice, which means it is reflexive in nature (lit. “ask for yourself”)—that is to say, the motive behind their asking was to get something for themselves and to spend it on themselves.4 While the word for “spend” could also be translated “squander,” the word for “pleasure” (Gk = hedonais) is where we derive the word “hedonism.”5 Instead of pursuing desires that are motivated by hedonistic squandering, we ought to trust God to provide all our legitimate needs.

4:4

James continues his confrontation by calling the reading community an “adulterous people”—a phrase that would have reminded his Jewish Christian readers of their heritage (e.g. Hosea). He then places the issue of friendship at the center of his discussion. One must choose to be friends with God or to be friends with the world—but one cannot be friends with both. The reason being that those who become friends with the world become enemies of God. Being a friend of the world implies outright rebellion against God.

4:5-6

James 4:5 is perhaps the most difficult verse in the entire book to translate. The TNIV alone gives three possible renderings via various footnotes! The precise difficulty rests in the grammar and sentence structure of the verse. It is unclear whether James is referring to: (a) God’s jealousy for his people’s faithfulness; or (b) the human tendency to be envious.6 Complexity is added, moreover, when one considers that the word “spirit” (Gk = nouma) may refer either to the human spirit or to the Holy Spirit. Given the surrounding context (i.e. 4:4), however, option (a) is most likely. After confronting his readers with a decision regarding friendship (4:4), James reminds his readers that God is a jealous God (4:5)—a theme that runs throughout the OT (e.g. Exod 20:4). The reference to the Scripture here in 4:5 most likely anticipates that which is quoted in 4:6—“God opposes the proud but shows favor to the humble and oppressed” (Prov 3:34).7 So regardless of which option one chooses in 4:5, the point that one is to avoid pride and submit to God is abundantly clear. Herein is the solution to fights and quarrels.8

4:7

James now gives a series of 10 different commands that collectively call one to immediate action in resisting pride and maintaining an attitude of constant humility (4:7-10).9 In 4:7, then, James provides two commands—submit and resist. While the word “submit” suggests active obedience, the term “resist” means “to take a stand.”10 Believers are to be obedient to God and take a stand against the devil. The byproduct of such actions is that the devil will flee from you.



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4:8-9

While resisting the devil will ultimately lead to his flight (4:7), drawing near to God invites Him to draw near to you (4:8). Drawing near to God, of course, requires repentance—“Wash your hands, you sinners, purify your hearts, you double minded.” Here James is drawing on the ceremonial rituals used by OT priests before they approached the tabernacle of God (Exod 30:17-21).11 The imperatives in 4:9, moreover, encourage genuine and heartfelt repentance. Approaching God requires personal repentance and turning from sin.

4:10

James returns to the importance of humility (cf. 4:6). Providing rather counterintuitive wisdom, James asserts that true humility leads to exaltation—or—as one scholar puts it, “The way up is down.”12


JAMES 4:11-12

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Introduction

We all have a tendency to judge other people unfavorably. We are constantly formulating opinions about others based on their looks, how they talk, what they wear…etc. Today’s lesson calls us not to judge, but to love.


*Have you ever been judged unfairly? Share a time when someone formulated an opinion about you that was inaccurate. What was the result? *Have you ever judged someone else unfairly? Share a time when you formulated an opinion about someone else that was based on limited or inaccurate information.


Engaging God’s Word Ask someone to read James 4:11-12 out loud for the entire group. If no one volunteers, pick a person that has short hair. Then, if people have not yet looked over the Session 9 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). Look at James 4:11. How does James ground his command not to slander or judge another person? What implications does this carry? 2). When we judge and speak against another person, what do we do with regard to the law of God? Why is this inappropriate for Christians to do? 3). According to James 4:12, who is able to judge? What implications does this carry with regard to our tendency to judge other people? What position do we assume? 4). James asks, “Who are you to judge your neighbor?” (4:12). Instead of judging other people, what are Christians called to do with respect to their neighbors?

Applying God’s Word: 1). Do you tend to be critical of those around you? Do you constantly maintain an ongoing commentary about other people? In what ways does this passage challenge that behavior? How can you adjust your behavior? 2). What have you found to be helpful in avoiding judgmental thoughts, words, and actions? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 4:11-12

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4:11

Another slight change of topic is introduced by the now familiar phrase, “my brothers and sisters.” While continuing in connection with the importance of humility (4:6-10), James now shifts his discussion to the topic of judgment. He begins by commanding his readers not to slander one another—once again, drawing attention to how we use our tongues (3:1-12). To slander another individual runs completely contrary to the humble posture of submission that God commands in the verses just prior.1 Moreover, to slander another individual is not only to stand in judgment over that individual, but also to stand over the law in judgment. Such a position of false superiority is misguided with respect to that individual and with respect to the law. In fact, sitting in judgment over the law breaks the law. Speaking against another individual directly mocks the law of love that Christ commanded (Jn 13:34) and disobeys his teaching to avoid judgment (Mt 7:1ff).2 When we condemn another individual we assume the position of a judge over that individual and thereby assume that the law is inadequate. True humility, therefore, will deliberately refuse to assume a spirit of judgment over another individual out of obedience to the law.3

4:12

James now grounds his prohibition of slander and judgment with the assertion that God alone is the Lawgiver and Judge. The title “Lawgiver” (lit., “law” + “to set, place, constitute”) implies that God not only authored the Law, but is also the only One that is in a position to administer it.4 God alone can judge, save, and destroy. Judgment is the sole prerogative of God. Moreover, He is the only One who can judge perfectly. Realizing that our perspectives and judgments are finite puts James concluding question into a proper context—“who are you to judge your neighbor?” The answer is that we are not in a position to judge our neighbors. Not only are our perspectives and judgments finite at best, but our sole job as followers of Jesus is to unconditionally love everyone we encounter (Jn 13:34-35; Mt 22:37-40). Sitting in judgment over others compromises our ability to fulfill that mandate.


JAMES 4:13-5:6


Introduction Sometimes we can get lofty ideas about our futures and leave God totally out of our plans. Other times we can get consumed with getting ahead and trample on those around us. Today’s lesson challenges us to speak conditionally about our futures and be just in our dealings with others.


*What did you want to be when you were growing up? Seriously. Share with your group what you wanted to be when you were young and how you shared that desire with others? Did it come true? *Have you ever boasted about something that never came about? Share with your group one thing that you boasted about that you never achieved.


Engaging God’s Word Ask someone to read James 4:13-5:6 out loud for the entire group. If no one volunteers, pick a person that has cool shoes. Then, if people have not yet looked over the Session 10 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions:

1). Who is James confronting in 4:13-17? Why is he confronting them? 2). What question and answer does James provide in this confrontation? What point is being made?

3). What solution does James provide? Does this rule out all plans for the future? How does the role of boasting and humility, given the immediate context, shape what is being taught here? 4). Who is James confronting in 5:1-6? Why is he confronting them? (hint: 2 reasons). 5). What is significant about the way in which James speaks about wealth? 6). What is God’s stance toward unjust practices?

Applying God’s Word: 1). How do you talk and act about your future? Honestly. Do you make great boasts about your future (all that you will achieve) or do you maintain a humble posture with regard to God and the future? Be specific. 2). What sins of omission do you struggle with (i.e. right things you fail to put into practice)? 3). Have you ever encountered unjust or unethical practices? How have you responded or how are you responding? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 5:13-20


Prayer



NOTES ON JAMES 4:13-5:6

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4:13-14

James’ confrontation continues now with two rather direct attacks—both of which are introduced by the statement, “Now listen” (4:13; 5:1). While the first relates to boasting about tomorrow (4:13-17), the second contains a warning to rich oppressors (5:1-6). In 4:13, then, James confronts those that make plans without taking God into account. During the 1st century it was not uncommon for traders to travel to major commercial centers (e.g. Antioch, Alexandria, Damascus…etc.) and spend considerable time there doing business.1 James challenges these businessmen who make plans “to go to this city or that city” with no knowledge of what will happen tomorrow. To such people he asks, “What is your life?” (4:14). James then provides the answer, “You are a mist that appears for a little while and then vanishes.” This is not a rebuke for making future plans, but rather, a rebuke for making future plans without reference to God.2

4:15-16

In contrast to those that make future plans without thought or reference to God, James now provides an alternative. We ought to use conditional language with regard to our future and ground that conditionality in the Lord’s will (4:15). This statement is not asserting that God controls every single thing that happens in our life, but rather, the proper attitude of those who are humbly submitted to God (4:7; 4:10). But as it is now, James’ readers “boast” in their “arrogant schemes” (4:16). Not only does this run completely contrary to the posture of humility that James has already commanded (4:10), but such boasting and scheming is evil.

4:17

The “so then” (lit., therefore) implies that some sort of a conclusion is being made. So what is the “therefore” actually there for? At the very least, the statement that follows challenges the readers to immediately adjust their attitudes with regard to the future. It could also be the case, however, that the “therefore” refers to more than James’ discussion regarding boasting about tomorrow. Up until this point, James’ letter has been full of commands and exhortations. The “therefore” may draw attention to all positive action that James has spelled out thus far.3 In either case, there are sins of commission and sins of omission. While sins of commission have to do with engaging in sinful action, sins of omission have to do with failing to perform right actions. James has the latter of these two in mind.

5:1

The phrase “now listen” introduces another direct confrontation. In this confrontation it is the rich that are in view. The “rich” James has in mind consists of both believers (1:10) and nonbelievers (2:26).4 His confrontation is really twofold: (1) for putting their trust in wealth; and (2) for obtaining wealth by unjust means. Both are not only condemned in the verses to follow, but throughout the OT (cf. Amos 2:6-8; 5:11-17; 6:1-7). James calls them to “weep and wail” in light of the judgment that is to come.

5:2-3

James points out the flaw of trusting in material wealth. Many of the items he mentions were considered chief forms of material wealth in the ancient world—clothes, gold, and silver.5 James says that moths have eaten their clothes and that their gold and silver were corroded. These verbs are prophetic perfects, which indicates that the future is being spoken of as if it has already come to pass.6 Despite any appearance of outward wealth and success, these forms of material wealth are already seen as corroded and moth-eaten from God’s perspective.

5:4-6

James also draws attention to the sinful way in which they obtained such wealth. They have obtained wealth by failing to pay laborers because of their own self-indulgence. The cries of those who have been mistreated have reached the ears of “the Lord Almighty”—a title that refers to God’s power (lit., “Lord of armies”).7 They have fattened themselves up with their wealth like an animal is fattened before being slaughtered. Moreover, all of this injustice was committed against the clear teaching of the OT (Lev 19:13; Deut 24:15; Prov 3:27-28; Amos 8:4-6).8


JAMES 5:7-12

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Introduction We tend to be impatient people—especially when life’s circumstances are difficult. We want quick relief or a fast fix. Today’s lesson encourages us to live patiently and faithfully in light of Jesus’ imminent return.


*Have you ever had to wait for something that tested your patience? Share with your group one story where you had to wait on God. What were you waiting for? How did you handle being patient? *How do you handle difficult situations in life? Share with your group one story where you faced something difficult that you had to wait out. Did you wait patiently?


Engaging God’s Word Ask someone to read James 5:7-12 out loud for the entire group. If no one volunteers, pick a person that likes chocolate. Then, if people have not yet looked over the Session 11 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). In 5:7-8 James commands his readers to be patient until the Lord’s coming. What illustration does James use to support this command? How does this example illustrate patience? What was at stake with autumn and spring rains for a farmer in Israel? 2). In 5:9 James commands his readers not to grumble against one another. Why does he give this command? What does not grumbling against one another have to do with Jesus’ return? 3). In 5:10-11 James gives two examples of patience from the Old Testament. What are these two examples? Discuss one prophet that specifically had to endure suffering. Discuss how Job persevered in the midst of suffering. How do you think these stories were intended to encourage James’ readers? 4). What command does James give in 5:12? Whose teaching is he reiterating and where else is this teaching found? What does this prohibition encompass?

Applying God’s Word: 1). Do you live patiently and expectantly for Jesus’ return? How is your behavior influenced by the fact that Jesus could return at any moment? Do any changes need to be made in your life? 2). How should Jesus’ “imminent” return shape the way you handle struggles? 3). What examples or stories give you encouragement to be patient in the midst of difficult circumstances? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 5:7-12

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5:7

The command to “be patient” introduces yet another shift in thought. The word “then” (lit., “therefore”) most likely refers back to the discussion in 5:1-6. In light of the oppression that believers are facing under the abuses of the rich (5:1-6), James is challenging his readers to maintain a patient attitude in anticipation of Jesus’ second coming (5:7-12).1 The command to “be patient” (Gk = makrothymesate) is a compound word from “long” (Gk = makros) and “temper” (Gk = thymos).2 James is commanding his readers, therefore, to have long tempers. To emphasize this point of patience, James paints a picture of a farmer waiting for the “autumn and spring rains” to bring about a crop. In the land of Israel, there are two major seasons—a summer season that is dry and hot and a winter season that is cold and rainy. This winter season typically begins with rain (i.e. “autumn rain”) sometime in October and ends with rain (i.e. “spring rain”) sometime in March or April. Since the land of Israel lacks natural water resources, the region is highly dependent on such rainfall for the production of crops. In fact, an absence of rain ultimately leads to drought and famine.3 Given such background knowledge, the imagery that James draws on to highlight the importance of patience is quite powerful.

5:8

Just like the farmer that anticipates the rainy season to bring forth agricultural productivity, so believers are to anticipate the second coming of Christ. James is calling his readers to patience and persistence (“stand firm”) until that day arrives—which could ultimately come at any moment. The word imminence (lit., “close in time; about to occur”) is the adjective used by theologians to support the doctrine that Jesus could return at any second (i.e. “the imminent return of Christ”) and can ultimately be supported by other passages in Scripture (Rom 13:12; Heb 10:25; 1 Pet 4:7; Rev 22:20).

5:9

Since Jesus’ second coming could come at any moment, believers are not to grumble against one another (5:9). Petty conflicts and constant bickering do not represent the posture of a servant faithfully awaiting Jesus’ arrival. Rather, one’s posture should be defined by the potential nearness of Jesus’ return. Avoiding petty conflicts and constant bickering, faithful servants of Christ will stand ready and wait patiently for the Judge to arrive. Note this emphasis on the imminent return of Christ and the judgment associated with it.

5:10-11

James now uses a few examples to support his emphasis on patience. The first example of patience that James uses is that of the prophets, “who spoke in the name of the Lord” despite much suffering. Herein familiarity with the stories of the prophets becomes helpful. Almost all of the OT prophets, without exception, suffered some sort of persecution. According to tradition, for example, Isaiah was literally sawed in two. Jeremiah was known as “the weeping prophet” because of the hardship he endured. The prophet Amos was opposed by the religious leaders he spoke out against. Ezekiel and Daniel endured numerous trials and hardships. The list goes on. Of course, this list is not restricted to the Old Testament. Stephen and James were martyred in the book of Acts (7:54-60; 12:2) and tradition holds that the majority of the apostles were martyred for their faith (e.g. Paul was stoned; Peter was crucified upside down…etc.). The second example of patience that James uses is that of Job. Interestingly, James does not use the word “patience” here, but rather, the word “perseverance.” Job persevered despite tremendous loss and was eventually rewarded by God. The story ends with God extending “compassion” and “mercy” to Job by reestablishing all that he had and much more (Job 42). The point James is making, then, is that his readers should draw strength from the patience and endurance demonstrated by those before them.

5:12

Those that persevere and demonstrate patience need not swear or take empty oaths. Clearly, James is drawing on Jesus’ words from the Sermon on the Mount (Mt 5:33-37). In both places, the command not to swear does not refer to literal profanity or the taking of formal oaths (Heb 6:13; Mt 26:63-64; Rom 1:9, 9:1; Exod 22:11), but rather, the use of employing God’s name to validate or legitimate the truth of one’s words.4


JAMES 5:13-20


Introduction Sometimes we underestimate the power of prayer—both for ourselves and others. Today’s lesson challenges us to engage in faithful and earnest prayer on behalf of others.


*Have you ever seen your prayers for someone else answered? Share with your group one time when you prayed diligently for someone else and saw that prayer answered. *Have you ever wandered from faithfully following Jesus? Share with your group one time when you wandered away from faithfully following Jesus. How did you come back?


Engaging God’s Word Ask someone to read James 5:13-20 out loud for the entire group. If no one volunteers, pick any person that is wearing a watch. Then, if people have not yet looked over the Session 12 Notes, give them a few moments to do so. Group members should now be ready for some discussion. Discussion Questions: 1). What commands does James give in 5:13? How do these commands differ based on a person’s circumstances? 2). While there is some debate regarding the “sick” in 5:15, what does James suggest may be the root of that sickness towards the end of 5:15? 3). What does the “therefore” refer to in 5:16? What is being concluded in 5:16 given the previous verses? 4). How does James use Elijah as an example for his readers? Consider reading part of Elijah’s story (1 Kings 17-18). 5). The main focus in 5:13-20 is prayer. What implications does this carry with regard to James’ discussion of the person who wanders away from following Jesus in 5:19?

Applying God’s Word: 1). Are you currently wandering away from faithfully following Jesus? What sins need to be confessed in your life to a trusted friend? 2). Do you know of anyone you can pray for that may be wandering away from faithfully following Jesus? Are you praying earnestly and diligently for them? Leadership Tips: Have people look over the Session Study Notes before they come to home group time. This will not only get people thinking about the passage before your meeting and give your group more time for discussion, but it will ensure that the conversation does not revolve around you as the leader. The Session Notes are designed to give every individual the information they need to discuss the passage intelligently.


JAMES 5:13-20





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5:13

The emphasis towards the close of James’ letter falls on prayer (5:13-20). Here in 5:13 the emphasis is not only on prayer, however, but also on praise. While those who are in trouble should pray, those who are happy should praise. As one scholar states, “Suffering should elicit prayer. Sufficiency should elicit praise.”1 Help and comfort will come by prayer for those who are “in trouble” (lit., “suffering ill”).2 Those who are “happy” (Gk = eu, “well” + thymos, “soul”) should respond in praise.

5:14-15

These two verses have been understood and applied in ways often contributing to great controversy. Some individuals, for example, argue that these verses teach us that full physical healing can always be achieved through prayer. Others suggest that these verses support the practice of “extreme unction” (i.e. anointing of the sick)—a practice that goes back to the 8th century.3 Still others note the medicinal use of oil in the 1st century and argue that James is commanding that both prayer and medicine be used when a person is sick.4 Perhaps some clarity can be gained when one considers that the word for “sick” (Gk = asthenei) literally means “to be weak” and is not exclusive to physical illness.5 In other words, reading physical sickness into the text may not be entirely appropriate. Such a suggestion is supported by the fact that the word “sick person” (Gk = kamnonta) in 5:15 literally means “to be weary.”6 This fits better with the entire context, which implies that James is writing to a community that is suffering under oppression and has become weary in faith. Further credit is given to this view under the consideration that the word for “anoint” (Gk = aleipsantes) means “to rub with oil,” which is different from the word for ceremonial anointing (Gk = chrio). The former refers to the practice of using oil to bestow honor and provide refreshment to another individual.7 The implication, then, is that those who are “weak” and “weary” ought to be encouraged and refreshed by elders who rub oil on their heads and pray for them.8

5:16

Verse 5:16 begins with the word “therefore,” which most likely refers back to the weak and weary person being described in 5:14-15. Mutual concern for one another that manifests itself in confession and prayer is effective in combating spiritual downfall. Note that in the previous verse (5:15) the emphasis falls on sin. The root cause of a person’s spiritual weariness or illness is sin—not divine chastening.9 Herein we see that confession of that sin in the context of prayer offers an effective remedy. James concludes by stating that the prayer of righteous person—that is, one who is rightly related to God—is powerful and effective.

5:17-18

To illustrate this point on prayer James considers the prophet Elijah (5:17-18). He begins by pointing to the similarity between Elijah and his readers—“Elijah was a human being, even as we are” (5:17). In other words, James begins by placing Elijah alongside his readers as a fellow sufferer.10 James then reviews part of the biblical narrative pertaining to Elijah’s story where he prayed both for water to be withheld (1 Kgs 17:1) and then restored (1 Kgs 18:41-46). Elijah is an example of one who knew the power of earnest prayer.

5:19-20

Compared to other letters in the New Testament, James ends his letter quite abruptly with a few final instructions. That stated, one can sense both his intention of encouragement and his earnest appeal to help those who are weary in faith. The focus in 5:19 is on the restoration of wandering believers—not on evangelism.11 James is calling the believing community to restore those wandering away from faithfully following Jesus. Bringing a wandering follower of Jesus back to faithful followership will obviously cover a multitude of sin that would have otherwise been committed (5:20).


END NOTES

THE LETTER OF JAMES

Introduction 1 For on authorship see Donald Guthrie, “The Letters,” in Zondervan Handbook to the Bible (Grand Rapids: Zondervan Publishing House, 1999), 749; I. Howard Marshall, Stephen Travis, and Ian Paul, Exploring the New Testament: A Guide to the Letters & Revelation, (Vol 2. Downers Grove: InterVarsity, 2002), 250; John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary, New Testament Edition (Colorado Springs: Chariot Victor, 1983), 819. 2 For discussion on the date see Walvoord & Zuck, Bible Knowledge Commentary, 816; and Marshall, Travis, & Paul, Exploring the New Testament, 253. 3 Ibid. 4 Walvoord & Zuck, Bible Knowledge Commentary, 816. 5 Marshall, Travis, & Paul, Exploring the New Testament, 247-250. 6 Guthrie, “The Letters,” 749. 7 Walvoord & Zuck, Bible Knowledge Commentary, 818; Marshall, Travis, & Paul, Exploring the New Testament, 254. Session 1 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 819. 2 Ibid., 820. 3 Ibid., 821. 4 Ibid. 5 Burdick, Donald W. “James,” in NASB Study Bible, ed. Kenneth L. Barker (Grand Rapids: Zondervan, 1999), 1805. 6 Walvoord & Zuck, Bible Knowledge Commentary, 821. Session 2 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 822 2 Ibid. 3 Ibid. 4 Burdick, NASB Study Bible, 1805. 5 Walvoord & Zuck, Bible Knowledge Commentary, 822. 6 Burdick, NASB Study Bible, 1805. 7 Walvoord & Zuck, Bible Knowledge Commentary, 822. Session 3 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 820. 2 Ibid., 823. 3 Here drawing from North Point Ministries, Inc. and their small group study guide on James (Starting Point ® Bible Copyright © 2007 by International Bible Society and North Point Ministries, Inc). 4 Walvoord & Zuck, Bible Knowledge Commentary, 823. 5 Ibid. 6 Ibid. 7 Burdick, NASB Study Bible, 1805. 8 Walvoord & Zuck, Bible Knowledge Commentary, 823. 9 Ibid., 124. Session 4 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 824. 2 Douglas J. Moo, The Letter of James (Grand Rapids: Eerdmans, 2000), 102. Cf. also “James” (Starting Point ® Bible Copyright © 2007 by International Bible Society and North Point Ministries, Inc). 3 Walvoord & Zuck, Bible Knowledge Commentary, 824. The hypothetical nature of this illustration is indicated by the “if clause” in Greek. 4 The Greek here (rypara) means “dirty” or “vile.” Cf. Ibid. 5 The Greek here (upopodion) literally means “under my footstool.” Cf. Ibid. 6 Ibid. 7 The phrase “among yourselves” could also mean “in yourselves.” Cf. “James” (Starting Point ® Bible Copyright © 2007 by International Bible Society and North Point Ministries, Inc). 8 Burdick, NASB Study Bible, 1806. 9 Walvoord & Zuck, Bible Knowledge Commentary, 824. 10 Ibid., 825. 11 Ibid. 12 Ibid. Session 5 Notes 1 Notice that James often uses the phrase “my brothers and sisters” to introduce a new topic (cf. 1:2, 1:16, 1:19, 2:1; 2:5, and so on). 2 Walvoord & Zuck, Bible Knowledge Commentary, 825. 3 The fact that a negative answer is expected is indicated by the Greek sentence structure. Cf. Ibid. 4 Burdick, NASB Study Bible,1806. 5 Walvoord & Zuck, Bible Knowledge Commentary, 825. 6 The question “What good is it?” is asked again for emphasis (2:14; 2:16). Cf. Ibid.


END NOTES

THE LETTER OF JAMES

7 Ibid., 126. 8 Ibid. 9 F. Davidson. The New Bible Commentary (Grand Rapids: Eerdmans, 1960), 1122. 10 Marshall, Travis, and Paul, Exploring the New Testament: A Guide to the Letters & Revelation, 255-256. 11 Walvoord & Zuck, Bible Knowledge Commentary, 826. Session 6 Notes 1 Recall that the phrase “my brothers and sisters” often suggests a transition into a new topic. 2 Rabbis in the 1st century (lit. teachers) were held in high esteem. Here, however, James is probably referring to teachers that assume a more unofficial position. In other words, the rank and admiration that a rabbi would have received was reflective of how that culture regarded teachers in general. Cf. Walvoord & Zuck, Bible Knowledge Commentary, 827. 3 Ibid. Cf. also Davidson. The New Bible Commentary, 1123. 4 Ibid. 5 Ibid. 6 Ibid. 7 Ibid., 828. 8 Burdick, NASB Study Bible, 1807. 9 This is the only place where the NT uses this title for God. Cf. Walvoord & Zuck, Bible Knowledge Commentary, 828. The use of “father” carries a connection to Jesus’ sermon on the mount (Mt 6:9-15). 10 Ibid. Session 7 Notes 1 One commentator also emphasizes the transition from right talk to right thought at this point. He states, “A key to right talk is right thought…a controlled tongue is possible only with cultured thought. A mouth filled with praise results from a mind filled with purity.” Walvoord & Zuck, Bible Knowledge Commentary, 827. 2 Ibid., 828-829. 3 Ibid., 828. 4 Ibid. 5 Ibid., 828-829. 6 Davidson, The New Bible Commentary, 1124. Session 8 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 829. 2 Burdick, NASB Study Bible, 1808. 3 Walvoord & Zuck, Bible Knowledge Commentary, 829. 4 Ibid. 5 Ibid. 6 “James” (Starting Point ® Bible Copyright © 2007 by International Bible Society and North Point Ministries, Inc). 7 Walvoord & Zuck, Bible Knowledge Commentary, 830. 8 Ibid. 9 Burdick, NASB Study Bible, 1808. 10 Walvoord & Zuck, Bible Knowledge Commentary, 830. 11 Burdick, NASB Study Bible, 1808. 12 Walvoord & Zuck, Bible Knowledge Commentary, 831. Session 9 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 831. 2 Burdick, NASB Study Bible, 1808. 3 Davidson, The New Bible Commentary, 1126. 4 Walvoord & Zuck, Bible Knowledge Commentary, 831. Session 10 Notes 1 Davidson, The New Bible Commentary, 1126. 2 Ibid. 3 Walvoord & Zuck, Bible Knowledge Commentary, 832. 4 Ibid. 5 Davidson, The New Bible Commentary, 1126. 6 Ibid. 7 Ibid., 1126-1127. 8 Walvoord & Zuck, Bible Knowledge Commentary, 833. Session 11 Notes 1 Burdick, NASB Study Bible, 1809. 2 Walvoord & Zuck, Bible Knowledge Commentary, 833. 3 For more information on the climate in Palestine cf. The Moody Atlas of Bible Lands (Chicago: Moody Press, 1985).


END NOTES

THE LETTER OF JAMES

4 Burdick, NASB Study Bible, 1809. Session 12 Notes 1 Walvoord & Zuck, Bible Knowledge Commentary, 834. 2 Ibid. 3 Ibid. 4 Philo, Pliny, and the physician Galen all refer to the medicinal purposes of oil. Such use may be alluded to in the NT as well (Is 1:6; Lk 10:34). Cf. Burdick, NASB Study Bible, 1809. 5 Walvoord & Zuck, Bible Knowledge Commentary, 834. 6 Ibid. 7 Ibid. 8 Ibid. 9 Davidson, The New Bible Commentary, 1128. 10 Walvoord & Zuck, Bible Knowledge Commentary, 835. 11 Ibid.

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