James 1 Scofield
Read James 1 · Matthew Henry on James 1
1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
“perfect”
mature and complete. (See Scofield "Matt 5:48").
1:14 But every man is tempted, when he is drawn away of his own lust, and enticed.
“tempted”
"Temptation" is used in two senses:
(1) Solicitation to evil (e.g. Gen 3:1–6; Matt 4:1; 1 Cor 10:13; 2 Cor 11:3; 2 Cor 11:4; Jas 1:14).
(2) Testing under trial (eg) Gen 22:1; Luke 22:28 Cf Luke 4:2, Cf Matt 6:13 (solicitation to evil) and 1 Pet 1:6 (testing under trial).
1:15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
“sin”
Sin.
(See Scofield "Rom 3:23").
1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
“gift”
Two words are used in the original for "gift," the first meaning the act of giving; the second, the thing given.
1:20 For the wrath of man worketh not the righteousness of God.
“righteousness”
(See Scofield "Rom 3:21").
1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
“save”
(See Scofield "Rom 1:16").
1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
“religious”
(Greek - θρη̑σκος = outwardly religious).
1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
“world”
Public domain (1917). Text from the BibleSupport.com e-Sword module.
Introduction to James
WRITER: James (See Scofield "Matt 4:21"), called "the Just" mentioned by Paul with Cephas and John as "pillars" in the church at Jerusalem Gal 2:9. He seems to have been, as a religious man, austere, legal, ceremonial Acts 21:18–24.
DATE: Tradition fixes the martyrdom of James in the year 62, but his Epistle shows no trace of the larger revelations concerning the church and the distinctive doctrines of grace made through the Apostle Paul, nor even of the discussion concerning the relation of Gentile converts to the law of Moses, which culminated in the first council (Acts 15.), over which James presided. This presumes the very early date of James, which may confidently be set down as "the first Epistle to Christians."--Weston.
THEME: By "the twelve tribes scattered abroad" we are to understand, not Jews, but Christian Jews of the Dispersion. The church began with such Acts 2:5–11 and James, who seems not to have left Jerusalem, would feel a particular pastoral responsibility for these scattered sheep. They still resorted to the synagogues, or called their own assemblies by that name Jas 2:2, where "assembly" is "synagogue" in the Gr.). It appears from Jas 2:1–8 that they still held the synagogue courts for the trial of causes arising amongst themselves. The Epistle, then, is elementary in the extreme. To suppose that Jas 2:14–26 is a polemic against Paul's doctrine of justification is absurd. Neither Galatians nor Romans was yet written.
James' theme, then, is "religion" (Gr., threskeia, "outward religious service") as the expression and proof of faith. He does not exalt works as against faith, but faith as producing works. His style is that of the Wisdom-books of the O.T.
The divisions are five:
1. The testing of faith (Jas 1:1 to Jas 2:26).
2. The reality of faith tested by the tongue (Jas 3:1–18).
3. The rebuke of worldliness (Jas 4:1–17).
4. The rich warned.
5. Hortatory.