^1:2My brothers and sisters,⁴ consider it nothing but joy⁵ when you fall into all sorts of trials, ^1:3because you know that the testing of your faith produces endurance. ^1:4And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. ^1:5But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. ^1:6But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. ^1:7For that person must not suppose that he will receive anything from the Lord, ^1:8since he is a double-minded individual,⁶ unstable in all his ways.

^1:9Now the believer⁷ of humble means⁸ should take pride⁹ in his high position.¹⁰^1:10But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow.¹¹^1:11For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever.¹² So also the rich person in the midst of his pursuits will wither away. ^1:12Happy is the one¹³ who endures testing, because when he has proven to be genuine, he will receive the crown of life that God¹⁴ promised to those who love him. ^1:13Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil,¹⁵ and he himself tempts no one. ^1:14But each one is tempted when he is lured and enticed by his own desires. ^1:15Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. ^1:16Do not be led astray, my dear brothers and sisters.¹⁶^1:17All generous giving and every perfect gift¹⁷ is from above, coming down¹⁸ from the Father of lights, with whom there is no variation or the slightest hint of change.¹⁹^1:18By his sovereign plan he gave us birth²⁰ through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

^1:19Understand this, my dear brothers and sisters!²¹ Let every person be quick to listen, slow to speak, slow to anger. ^1:20For human²² anger does not accomplish God’s righteousness.²³^1:21So put away all filth and evil excess and humbly²⁴ welcome the message implanted within you, which is able to save your souls. ^1:22But be sure you live out the message and do not merely listen to it and so deceive yourselves. ^1:23For if someone merely listens to the message and does not live it out, he is like someone²⁵ who gazes at his own face²⁶ in a mirror. ^1:24For he gazes at himself and then goes out and immediately forgets²⁷ what sort of person he was. ^1:25But the one who peers into the perfect law of liberty and fixes his attention there,²⁸ and does not become a forgetful listener but one who lives it out—he²⁹ will be blessed in what he does.³⁰^1:26If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. ^1:27Pure and undefiled religion before³¹ God the Father³² is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

Prejudice and the Law of Love

^2:1My brothers and sisters,¹ do not show prejudice² if you possess faith³ in our glorious Lord Jesus Christ.⁴^2:2For if someone⁵ comes into your assembly⁶ wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, ^2:3do you pay attention to the one who is finely dressed and say,⁷ “You sit here in a good place,”⁸ and to the poor person, “You stand over there,” or “Sit on the floor”?⁹^2:4If so, have you not made distinctions¹⁰ among yourselves and become judges with evil motives?¹¹^2:5Listen, my dear brothers and sisters!¹² Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? ^2:6But you have dishonored the poor!¹³ Are not the rich oppressing you and dragging you into the courts? ^2:7Do they not blaspheme the good name of the one you belong to?¹⁴^2:8But if you fulfill the royal law as expressed in this scripture,¹⁵ “You shall love your neighbor as yourself,”¹⁶ you are doing well. ^2:9But if you show prejudice, you are committing sin and are convicted by the law as violators.¹⁷^2:10For the one who obeys the whole law but fails¹⁸ in one point has become guilty of all of it.¹⁹^2:11For he who said, “Do not commit adultery,”²⁰ also said, “Do not murder.”²¹ Now if you do not commit adultery but do commit murder, you have become a violator of the law. ^2:12Speak and act as those who will be judged by a law that gives freedom.²²^2:13For judgment is merciless for the one who has shown no mercy. But mercy triumphs over²³ judgment.

Faith and Works Together

^2:14What good is it, my brothers and sisters,²⁴ if someone claims to have faith but does not have works? Can this kind of faith²⁵ save him?²⁶^2:15If a brother or sister²⁷ is poorly clothed and lacks daily food, ^2:16and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs,²⁸ what good is it? ^2:17So also faith, if it does not have works, is dead being by itself. ^2:18But someone will say, “You have faith and I have works.”²⁹ Show me your faith without works and I will show you faith by³⁰ my works. ^2:19You believe that God is one; well and good.³¹ Even the demons believe that—and tremble with fear.³²

^2:20But would you like evidence,³³ you empty fellow,³⁴ that faith without works is useless?³⁵^2:21Was not Abraham our father justified by works when he offered Isaac his son on the altar? ^2:22You see that his faith was working together with his works and his faith was perfected by works. ^2:23And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,”³⁶ and he was called God’s friend.³⁷^2:24You see that a person is justified by works and not by faith alone. ^2:25And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? ^2:26For just as the body without the spirit is dead, so also faith without works is dead.

Read in Logos

Footnotes

1 Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( ). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3 Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
4 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
5 Grk “all joy,” “full joy,” or “greatest joy.”
6 Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. 2). A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
7 Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. , “Christians”; “God’s people”). The term broadly connotes familial relationships within the family of God (cf. ἀδελφός 2.a).
8 Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
9 Grk “let him boast.”
10 Grk “his height,” “his exaltation.”
11 Grk “a flower of grass.”
12 Or “perishes,” “is destroyed.”
13 The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as 2 says, here it is “equivalent to τὶς someone, a person.”
14 Most ([C] P 0246 𝔐) read ὁ κύριος (ho kurios, “the Lord”) here, while others have ὁ θεός (ho theos, “God”; 4 33vid 323 945 1739 ). However, several important and early witnesses (𝔓23 א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.
15 Or “God must not be tested by evil people.”
16 Grk “brothers.” See note on the phrase “brothers and sisters” in .
17 The first phrase refers to the action of giving and the second to what is given.
18 Or “All generous giving and every perfect gift from above is coming down.”
19 Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
20 Grk “Having willed, he gave us birth.”
21 Grk “brothers.” See note on the phrase “brothers and sisters” in .
22 The word translated “human” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
23 God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [], , for discussion).
24 Or “with meekness.”
25 The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” However, as 2 says, here it is “equivalent to τὶς someone, a person.”
26 Grk “the face of his beginning [or origin].”
27 Grk “and he has gone out and immediately has forgotten.”
28 Grk “continues.”
29 Grk “this one.”
30 Grk “in his doing.”
31 Or “in the sight of”; Grk “with.”
32 Grk “the God and Father.”
1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
2 Or “partiality.”
3 Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
4 Grk “our Lord Jesus Christ of glory.” Here δόξης (doxēs) has been translated as an attributive genitive.
5 The word for “man” or “individual” here is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But as 2 says, “equivalent to τὶς someone.”
6 Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly ( 2.b.).
7 Grk “and you pay attention … and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2–4 form one long sentence.
8 Or “sit here, please.”
9 Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also , , , ). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (, , ).
10 Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2–3).
11 Grk “judges of evil reasonings.”
12 Grk “brothers.” See note on the phrase “brothers and sisters” in .
13 This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2–3.
14 Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).
15 Grk “according to the scripture.”
16 A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).
17 Or “transgressors.”
18 Or “stumbles.”
19 Grk “guilty of all.”
20 A quotation from Exod 20:14 and Deut 5:18.
21 A quotation from Exod 20:13 and Deut 5:17.
22 Grk “a law of freedom.”
23 Grk “boasts against, exults over,” in victory.
24 Grk “brothers.” See note on the phrase “brothers and sisters” in .
25 Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pistis) in the verse. See .
26 The form of the question in Greek expects a negative answer.
27 It is important to note that the words ἀδελφός (adelphos) and ἀδελφή (adelphē) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in .
28 Grk “what is necessary for the body.”
29 There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.
30 Or “from.”
31 Grk “you do well.”
32 Grk “believe and tremble.” The words “with fear” are implied.
33 Grk “do you want to know.”
34 Grk “O empty man.” Here the singular vocative ἄνθρωπε (anthrōpe, “man”) means “person” or even “fellow.” Cf. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).
35 Most witnesses, including several important ones (א A C2 P Ψ 33 𝔐 sy bo), have νεκρά (nekra, “dead”) here, while 𝔓74 reads κενή (kenē, “empty”). Both variants are most likely secondary, derived from ἀργή (argē, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while 𝔓74’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.
36 A quotation from Gen 15:6.
37 An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (), in which Abraham is called God’s “beloved.”