The Epistle of James
Jam 1:11 James
A flesh brother of the Lord Jesus (Matt. 13:55) and of Jude (Jude 1). He was not one of the twelve apostles chosen by the Lord while He was on earth, but he became an apostle after the Lord’s resurrection (Gal. 1:19), and he became the leading elder in the church at Jerusalem (Acts 12:17; 15:2, 13; 21:18). Reputed to be, with Peter and John, a pillar of the church, he was mentioned by Paul as the first among the three pillars (Gal. 2:9).
Jam 1:1a slave Rom. 1:1; 2 Pet. 1:1; Jude 1
Jam 1:12 Lord
James ranked the Lord Jesus as equal with God. This was contrary to Judaism, which did not recognize the deity of the Lord (John 5:18).
Jam 1:13 twelve
The tribes of Israel. This indicates that this Epistle was written to the Jewish Christians, who had the faith of our Lord Jesus Christ of glory (2:1) and were justified by faith (2:24), regenerated by the word of truth (v. 18), and indwelt by the Spirit of God (4:5), and who were members of the church (5:14), awaiting the Lord’s coming back (5:7-8). However, for the writer to call these believers in Christ “the twelve tribes,” as God’s chosen people were called in His Old Testament economy, indicates that he lacked a clear view concerning the distinction between Christians and Jews, between God’s New Testament economy and the Old Testament dispensation. Apparently, he did not see that in the New Testament God had delivered and separated the Jewish believers in Christ from the Jewish people, who were then considered by God a perverse generation (Acts 2:40). In His New Testament economy, God does not consider the Jewish believers to be Jews set apart for Judaism but Christians set apart for the church. As members of the church of God, they should be as distinct and separate from the Jews as they are from the Gentiles (1 Cor. 10:32). Yet James, a pillar of the church, in his Epistle to the Christian brothers still called them “the twelve tribes.” (This might have been the reason that he addressed the word in 5:1-6 to the rich class in general among the Jews.) This was contrary to God’s New Testament economy. See note 21 in ch. 2.
Jam 1:1b tribes Acts 26:7; Luke 22:30
Jam 1:14c dispersion Deut. 32:26; Ezek. 20:23; John 7:35
See note 14 in 1 Pet. 1. This dispersion must have included the scattering of the Jewish believers from Jerusalem caused by the persecution after Pentecost (Acts 8:1, 4).
Jam 1:15 Rejoice
See note 103 in 2 John.
Jam 1:2a joy Matt. 5:12; 1 Pet. 4:13
Jam 1:2b brothers James 1:16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19
Jam 1:21c trials James 1:12; 1 Pet. 1:6
See note 121.
Jam 1:3a proving James 1:12; 1 Pet. 1:7
Jam 1:31 faith
The Christian faith, given by God in Christ (2 Pet. 1:1; James 2:1).
Jam 1:3b endurance Rom. 5:3; 2 Pet. 1:6
Jam 1:41b perfect James 3:2; Matt. 5:48; 1 Thes. 5:23
Although James did not have a clear view concerning the distinction between grace and law, his Epistle is distinguished and remarkable in its presentation of Christian conduct, emphasizing practical Christian perfection that the believers might be perfect and entire, lacking in nothing. This may be considered the main subject of this Epistle. Such perfection in Christian behavior requires the trials of God’s governmental dealing and the believers’ endurance by the virtue of the divine birth through regeneration by the implanted word (vv. 18, 21).
Jam 1:51a wisdom James 3:13, 17; 1 Kings 3:9-12; Prov. 2:2, 6
[ par. 1 2 ]
Jam 1:51 [1] It was by His wisdom that God, in Christ, made His eternal plan and carried it out (1 Cor. 2:7; Eph. 3:9-11; Prov. 8:12, 22-31). And in His New Testament economy God made Christ first our wisdom (1 Cor. 1:24, 30). The wisdom of God is needed for practical Christian perfection. Hence, we need to ask God for it.
Jam 1:51 [2] In light of the content of this Epistle, it is apparent that James did not have a clear vision concerning God’s New Testament economy. However, he did have the wisdom to portray matters that concern the practical Christian life.
Jam 1:52b ask Prov. 28:5; Mark 11:24
James was reputed to be a man of prayer. Here he charged the recipients of his Epistle to pray for wisdom, implying that his wisdom was given to him by God through prayer. In his Epistle he stressed prayer (5:14-18). Prayer is a virtue of practical Christian perfection.
Jam 1:53 liberally
Or, with simplicity, generously, without reserve (Rom. 12:8; 2 Cor. 8:2).
Jam 1:54 not
A stingy man would not give; if he were to give, he would give with reproaches, with stinging words. God, who gives to all liberally, is not like such a man.
Jam 1:6a faith Mark 11:24; Matt. 9:29; 15:28; Heb. 11:6
Jam 1:61b doubting Matt. 21:21; Rom. 4:20
Or, wavering…wavers.
Jam 1:6c sea cf. Isa. 57:20; Jude 13
Jam 1:6d wind cf. Eph. 4:14; Jude 12
Jam 1:81a double-souled James 4:8
God made man only one soul, with one mind and one will. When a believer doubts in prayer, he makes himself double-souled, like a boat with two rudders, uncertain in direction. Faith in prayer also is a virtue of practical Christian perfection.
Jam 1:91 boast
Or, glory, rejoice. When a lowly brother boasts and rejoices in exaltation, spontaneously he is led to praise the Lord (5:13). He should not boast in the secular way, i.e., without praising the Lord.
Jam 1:92a exaltation James 4:10; Luke 1:52; 14:11
Or, elevation, high estate.
Jam 1:101 rich
It is easy for a lowly brother to boast, rejoice, and praise the Lord in his exaltation. It is not easy for a rich one to do so in his being brought low. Whether in exaltation or in being brought low, to rejoice and praise is a virtue of practical Christian perfection.
Jam 1:10a flower Job 14:2; Psa. 103:15
Jam 1:10b pass 1 Cor. 7:31
Jam 1:111 sun
In v. 6 James used the surge of the sea to illustrate a doubting heart, and in v. 10 he used the flower of the land to portray the fading rich man. Here he used the sun in the heavens with its scorching heat to illustrate the factor that causes man’s riches to fade under God’s governmental dealing. In v. 17 he used even the turning of the planets to illustrate variableness, which is in contrast to the invariableness of God the Father. In dealing with the problem of our tongue in 3:3-12, he used twenty kinds of things for illustrations. Moreover, in 4:14 he used vapor to portray the brief appearing of our life, and in 5:7-8 he used the farmer’s long-suffering to teach us how to await the Lord’s coming. James was a wise and experienced man, having not only the experience of human life but also wisdom from the divine source through his seeking by prayer (v. 5; 3:13, 17). Yet his sympathy for and compromise with Judaism frustrated him from seeing a thorough vision of the wisdom concerning God’s New Testament economy, a vision that Paul saw and unveiled in his Epistles. See notes 121 and 171 in ch. 3.
Jam 1:112 scorching
Or, hot wind.
Jam 1:11a grass Psa. 37:2; 90:5-6; 102:11; Isa. 40:6-8; 1 Pet. 1:24
Jam 1:11b beauty cf. Matt. 6:28-30
Jam 1:113c rich Luke 12:16-20; 1 Tim. 6:17
What a sobering word to those who pursue riches! Yet it is a soothing word to the rich who are being brought low through the loss of their riches.
Jam 1:12a Blessed James 5:11; Job 5:17; Psa. 94:12; Matt. 5:10-11; Luke 6:22
Jam 1:121 trial
Verses 2-12 deal with trials (see note 131). Trials come from the believers’ environment to prove their faith (vv. 2-3) through suffering (vv. 9-11). The believers should endure the trials with all joy (v. 2) because of their love for the Lord, that they may receive the blessing of the crown of life.
Jam 1:122 approved
I.e., the approving of the believers’ faith (v. 3).
Jam 1:123b crown Rev. 2:10; cf. 1 Cor. 9:25; 2 Tim. 4:8; 1 Pet. 5:4; Rev. 3:11
The glory, the expression, of life. The believers endure trials by means of the divine life, and this will become their glory, their expression, the crown of life, as a reward to them at the Lord’s appearing, for their enjoyment in the coming kingdom (2:5).
Jam 1:124 life
The crown of life in this verse, the begetting Father and His begetting us, His making us the firstfruits of His creatures (vv. 17-18, 27), and the implanted word (v. 21), all point to the believers’ need for the divine life.
Jam 1:125d love 1 Cor. 2:9; 8:3; Mark 12:30
To believe in the Lord is to receive the divine life for our salvation; to love the Lord is to grow in the divine life for our maturity that we may be qualified for a reward—the crown of life—and enjoy the glory of the divine life in the kingdom.
Jam 1:131a tempted Matt. 6:13; 1 Cor. 10:13
Or, tried, tested. The Greek word for trials and trial in vv. 2 and 12 is the noun form of the word for tempted here and in v. 14. The two words are very similar in form; both refer to being tried, tested, proved. To be tried, tested, proved, by outward suffering in the environment is a trial (v. 2). To be tried, tested, proved, by the inward enticing of lust is a temptation (v. 14). The trial is dealt with in vv. 2-12; the temptation is dealt with in vv. 13-21. As for the trial, we should endure it by loving the Lord that we may obtain the blessing—the crown of life. As for the temptation, we should resist it by receiving the implanted word that we may obtain salvation—the salvation of our souls (v. 21).
Jam 1:132 of
Lit., from.
Jam 1:133 cannot
The Greek word means both is untried and is untriable; hence, not temptable, not to be tempted, incapable of being tempted.
Jam 1:134 tempts
The devil, not God, is the tempter (Matt. 4:3; 1 Thes. 3:5).
Jam 1:151 gives
The tempter, the devil, is the begetting father of sin (1 John 3:8, 10), having the might of death (Heb. 2:14) through sin (1 Cor. 15:56). He injected sin into Adam, and through sin death passed on to all men (Rom. 5:12).
Jam 1:15a death Rom. 5:12; 6:21, 23
Jam 1:171 giving
Giving refers to the act of giving; gift refers to the thing given.
Jam 1:171a gift Psa. 85:12; John 3:27
See note 171.
Jam 1:17b above James 3:15; John 8:23
Jam 1:172 Father
Lights here refers to the heavenly luminaries. The Father is the Creator, the source, of these shining bodies. With Him there is no shadow cast by turning (in contrast to the situation with the heavenly orbs, where the moon waxes and wanes by its revolving, and the sun can be eclipsed by the moon), for He is not variable, not changeable. As such, He is incapable of being tempted by evil, nor does He tempt anyone.
Jam 1:173c variation Psa. 102:27; Mal. 3:6
Or, variableness.
Jam 1:181a brought 1 Pet. 1:3, 23; John 1:13; 1 John 2:29; 3:9; 5:1, 18
Sin, the source of darkness, brings forth death (v. 15). But the Father of lights brought us forth to be the firstfruits of His creatures, full of the vigorous life that matures first. This refers to the divine birth, our regeneration (John 3:5, 6), which is carried out according to God’s eternal purpose.
Jam 1:182 word
The word of the divine reality, of what the Triune God is (John 1:14, 17). This word is the seed of life, by which we have been regenerated (1 Pet. 1:23).
Jam 1:18b truth James 3:14; 5:19
Jam 1:183 purposing
Of His own will, by His intention, to carry out His purpose by begetting us that we may become the firstfruits of His creatures.
Jam 1:184c firstfruits cf. Jer. 2:3; Rev. 14:4
God will renew His entire creation to have a new heaven and new earth with the New Jerusalem as the center (Rev. 21:1-2). He first regenerated us to be the firstfruits of His new creation by imparting His divine life into our being that we might live a life of perfection. This must be the seed of practical Christian perfection. This life will consummate in the New Jerusalem as the living center of God’s eternal new universe.
Jam 1:191 You
Or, Know this.
Jam 1:192 slow
Hearing tempts us to speak, and speaking is the fire that kindles wrath (cf. 3:6). If we bridle our speaking (cf. v. 26), we will quench our wrath. James’s word here, given to strengthen his view of practical Christian perfection, has the tone of the Old Testament proverbs (Prov. 10:19; 14:17).
Jam 1:19b wrath Prov. 14:17, 29; 16:32; Eccl. 7:9
Jam 1:201 wrath
The righteousness of God does not need the help of man’s wrath, which is of no use in the carrying out of God’s righteousness.
Jam 1:21a putting Eph. 4:22; Heb. 12:1
Jam 1:21b filthiness 2 Cor. 7:1
Jam 1:21c meekness James 3:13; Matt. 5:5
Jam 1:211 implanted
This likens the word of God to a living plant that is planted into our being and grows in us to bring forth fruit for the salvation of our souls. We need to receive such a word in meekness, in all submission, without any resistance.
Jam 1:21d word 1 Pet. 1:23; Matt. 13:19, 23
Jam 1:212 save
The salvation of our souls, according to the context of this chapter, implies the enduring of trials raised up by the environment (vv. 2-12) and the resisting of the temptation of lust (vv. 13-21). James’s view concerning the salvation of our souls was somewhat negative and was not as positive as that of Paul, who said that our soul can be transformed by the renewing Spirit, even into the image of the Lord from glory to glory (Rom. 12:2; Eph. 4:23; 2 Cor. 3:18). See notes 55 in 1 Pet. 1 and 393 in Heb. 10.
Jam 1:22a doers James 2:14-20; Luke 8:21; John 13:17
Jam 1:22b hearers Luke 11:28
Jam 1:22c delude James 1:26
Jam 1:23a doer James 4:11
Jam 1:23b mirror 1 Cor. 13:12
Jam 1:251 looks
The same word as in 1 Pet. 1:12.
Jam 1:252 perfect
[ par. 1 2 ]
Jam 1:252 [1] Here James refers to the Mosaic law as “the perfect law, the law of freedom (or liberty)” (cf. 2:12). His use of this expression might have been based on Psa. 19:7-8, which says that the law is perfect, that it restores the soul, i.e., gives people freedom, and that it makes the heart joyous, implying release and freedom, and on Psa. 119:11, which says that keeping the law in our hearts frees us from sin. James uplifted the Old Testament law of letters to the uttermost, mixing God’s New Testament economy with the outdated Old Testament economy (Acts 21:18-20). In his consideration the law was a primary means of Christian perfection. In contrast, the apostle Paul said that the law can do nothing to perfect us (Heb. 7:19; cf. Gal. 3:3). Cf. note 122 in ch. 2.
Jam 1:252 [2] In God’s New Testament dispensation Christ has ended the law (Rom. 10:4; Heb. 10:9), and the believers have been freed by Christ from the yoke of slavery of the law (Gal. 5:1), have died to the law (Gal. 2:19), and are no longer under the law but under grace (Rom. 6:14; cf. John 1:17). Moreover, the law of letters written on tablets of stone outside us has been replaced by the law of life inscribed on our hearts (Heb. 8:10), the moral standard of which corresponds with that of the kingdom’s constitution, decreed by the Lord on the mount (Matt. 5—7). Since the law of letters was not able to give man life (Gal. 3:21) but was able only to expose man’s weakness and failure and keep him in slavery (Gal. 5:1 and note 4), it was a law of bondage. Since the law of life is the function of the divine life, which was imparted into our being at regeneration and supplies us throughout our Christian life with the unsearchable riches of the divine life to free us from the law of sin and death and fulfill all the righteous requirements of the law of letters (Rom. 8:2, 4), it should be considered the law of freedom. This law is the law of Christ (1 Cor. 9:21), even Christ Himself, who lives within us to regulate us by imparting the divine nature into our being, that we may live a life that expresses God’s image. It is this law that should be considered the basic rule of the Christian life for practical Christian perfection.
Jam 1:25a law James 2:12
Jam 1:25c blessed John 13:17; Luke 11:28
Jam 1:261 religious
In Greek, religious (adjective) and religion (noun) refer to ceremonial service and worship to God (implying the fear of God). The adjective is used only here. The noun is used in a positive sense here and in v. 27, in a negative sense in Col. 2:18 (for worship), and in a general sense in Acts 26:5. James’s writing concerning God’s New Testament economy is not as striking as Paul’s, Peter’s, and John’s. Paul focuses on Christ living and being formed in us (Gal. 2:20; 4:19) and Christ being magnified in us and lived out of us (Phil. 1:20-21) that we as the church, His Body, may become His fullness, His expression (Eph. 1:22-23). Peter stresses the fact that God regenerated us through the resurrection of Christ (1 Pet. 1:3), making us partakers of His divine nature, that we may live a life of godliness (2 Pet. 1:3-7) and be built up as a spiritual house to express His virtues (1 Pet. 2:5, 9). John emphasizes the eternal life, given to us for our fellowship with the Triune God (1 John 1:2-3), and the divine birth, which brings into us the divine life as the divine seed that we may live out a life that is like God (1 John 2:29; 3:9; 4:17) and be the church, a lampstand, which bears the testimony of Jesus (Rev. 1:9, 11-12) and which will consummate in the New Jerusalem for God’s expression unto eternity (Rev. 21:2-3, 10-11). Of the matters that are characteristic of the New Testament, James stresses only God’s begetting of us (v. 18), the indwelling Spirit (4:5), and a minor aspect of the church (5:14). He does not speak of Christ as our life or of the church as the expression of Christ, the two most outstanding and dispensational characteristics of the New Testament. This Epistle shows that James must have been very religious. It might have been because of this and his practical Christian perfection that he was reputed to be, along with Peter and John, a pillar, even the first, in the church at Jerusalem (Gal. 2:9). However, he was not strong in the revelation of God’s New Testament economy in Christ but was still under the influence of the background of the old Judaic religion, the primary elements of which were to worship God by ceremonies and to live a life in the fear of God. This is proved by the words in Acts 21:20-24 and in 2:2-11 of this Epistle. Because his spiritual sight was covered by Judaism, he could not fully enter into the revelation of God’s New Testament economy as Paul, Peter, and John were able to do.
Jam 1:262 not
Not to bridle the tongue is to speak quickly (cf. v. 19) and loosely without restriction. This always deceives the speaking one’s own heart, deceiving his conscience—the consciousness of his heart.
Jam 1:26a tongue Psa. 34:13; 39:1; 1 Pet. 3:10
Jam 1:26b deceives James 1:22; 2 Tim. 3:13; Titus 1:10
Jam 1:271a orphans Isa. 1:17
In this word of James’s, given to strengthen his view of practical Christian perfection, an element of the Old Testament charges is implied (Deut. 14:29; 24:19-21, 12-13).
Jam 1:272 unspotted
Not to be worldly, not to be stained by worldliness. This too is a part of James’s God-fearing view of practical Christian perfection. To visit orphans and widows is to act according to God’s loving heart, a characteristic of perfection on the positive side, and to keep oneself unspotted from the world is to be separated from the world according to God’s holy nature, a characteristic of perfection on the negative side.
Jam 1:273 world
See note 43 in ch. 4.
Jam 2:1a brothers James 2:5, 14; 1:2
Jam 2:11b faith Rom. 3:22; Gal. 2:15-16; 3:22, 26
Or, faith in our Lord…; cf. note 221 in Rom. 3. This indicates that this Epistle, and especially this chapter, was written to the New Testament believers in the Lord Jesus Christ of glory.
Jam 2:12 of
Most translators add, the Lord.
Jam 2:1c glory 1 Cor. 2:8
Jam 2:1d respect James 2:9; Deut. 1:17; 16:19; Matt. 22:16; Rom. 2:11; Job 34:19
Jam 2:21 synagogue
The Greek word is composed of together and to bring; hence, a collecting, gathering, congregating; and thence, the place of gathering. It was used in the New Testament to denote the congregation of the Jews (Acts 13:43; 9:2; Luke 12:11) and their congregating place (Luke 7:5), where they sought the knowledge of God by studying the Holy Scriptures (Luke 4:16-17; Acts 13:14-15). In Jerusalem there were numerous synagogues for different groups of Jews (Acts 6:9). James’s use of this word here may indicate that the Jewish believers considered their assembly and assembling place as another of the synagogues among the Jews. If so, this bears, as does the whole Epistle, a Jewish character and may indicate that the Jewish Christians regarded themselves as still a part of the Jewish people, the chosen people of God according to the Old Testament, and that they lacked a clear vision concerning the distinction between God’s chosen people of the Old Testament and the believers in Christ of the New Testament. See note 13 in ch. 1.
Jam 2:2a gold 1 Tim. 2:9; 1 Pet. 3:3
Jam 2:2b poor Gal. 2:10; Prov. 18:23; 19:17; 22:9
Jam 2:41a distinctions cf. James 3:17
The distinctions that existed between the rich and the poor among the Christian brothers and that resulted in discrimination were a shame to the Lord and to the salvation of His divine life.
Jam 2:42 among
Or, in.
Jam 2:5a choose 1 Cor. 1:27-28
Jam 2:51 in
Or, to; i.e., in the world’s esteem.
Jam 2:5b rich Luke 12:21; 2 Cor. 8:9; 1 Tim. 6:18; Rev. 2:9
Jam 2:52c kingdom Luke 12:32
The kingdom of God here is also the kingdom of Christ, which will be inherited by the overcoming believers in the coming age (Eph. 5:5; Gal. 5:21; 1 Cor. 6:10; Rev. 20:4, 6). The reality of this kingdom (see note 34 in Matt. 5) should be practiced not in the Jewish synagogue but in the Christian church, which is the Body of Christ (Rom. 14:17).
Jam 2:5d promised James 1:12
Jam 2:53e love 1 Cor. 2:9
We believe in the Lord for our salvation (Acts 16:31); we love God (1 John 2:5, 15) for our overcoming, that we may receive the promised kingdom as a reward (see notes 281 in Heb. 12 and 351 in Heb. 10).
Jam 2:6a dishonored 1 Cor. 11:22
Jam 2:6c drag Acts 8:3; 16:19; 18:12
Jam 2:61 courts
Or, tribunals.
Jam 2:71 honorable
Lit., good. This is the honorable name of Jesus Christ.
Jam 2:7a name Isa. 63:19; 65:1; Amos 9:12; Acts 15:17
Jam 2:72 by
Lit., which is called upon you. See Acts 15:17 and note.
Jam 2:81 royal
The royal law is the commandment, “You shall love your neighbor as yourself.” This is the king of all laws, and it covers and fulfills all laws (Gal. 5:14; Rom. 13:8-10).
Jam 2:82a love Lev. 19:18
Loving God (v. 5) and loving one’s neighbor are the greatest requirements of the law. All the law hangs on these (Matt. 22:36-40).
Jam 2:91 commit
Lit., work.
Jam 2:101 keeps
The word in vv. 8-11 indicates that the Jewish believers at James’s time were still practicing the keeping of the Old Testament law. This corresponds with the word in Acts 21:20 spoken to Paul by James and the elders in Jerusalem. James, the elders in Jerusalem, and many thousands of Jewish believers were still in a mixture of the Christian faith and the Mosaic law. They even advised Paul to practice such a semi-Judaic mixture (Acts 21:17-26). They were unaware that the dispensation of law was altogether over and that the dispensation of grace should be fully honored, and that any disregard of the distinction between these two dispensations would be against God’s dispensational administration and would be a great damage to God’s economical plan for the building up of the church as the expression of Christ. Thus, this Epistle was written under the cloud of a semi-Judaic mixture, under a background that was obscured. Many who practice religion according to their natural concept neglect the background seen in this book.
Jam 2:10a law Deut. 27:26; Gal. 3:10
Jam 2:10b one Matt. 5:19
Jam 2:11a adultery Exo. 20:13-14; Deut. 5:17-18
Jam 2:121 So
So refers to what follows, not to what has gone before.
Jam 2:122b law James 1:25
Based on vv. 8-11, which refer to the keeping of the law of letters, the law of freedom here and in 1:25 refers to the same law, the law of Moses. According to the context the royal law (v. 8), the Mosaic law, and the law of freedom are the same law. Thus, James taught the Jewish believers to keep the law of the Old Testament (4:11; cf. Acts 15:21; 21:20-25). However, according to God’s New Testament economy the believers should speak and do things according to the law of life, which transcends the law of letters. They should live according to the law of life. This kind of living surpasses the keeping of the law of letters. The unbelievers will be judged at the great white throne (Rev. 20:11-15) by the law of letters, which is the law of Moses; the believers will be judged at Christ’s judgment seat (2 Cor. 5:10) by the law of life, which is the law of Christ.
Jam 2:13a mercy James 3:17; cf. Job 22:6-11; Psa. 18:25-26; Prov. 21:13; Ezek. 25:12-14; Matt. 18:32-35
Jam 2:131 triumphs
Or, boasts over, boasts against.
Jam 2:141 save
According to the context, this is to be saved from the judgment at Christ’s judgment seat that is without mercy (v. 13). We must have works of mercy and love toward the believers. Only then can we be saved from the judgment that is without mercy.
Jam 2:151 is
The verb indicates that they have been in this condition for some time.
Jam 2:15a without Job 31:19-20
Jam 2:161 Go
Lit., Go away.
Jam 2:16a not 1 John 3:17-18
Jam 2:162 necessities
It is shameful for the necessities of the poor saints to be neglected in the church life. However, James’s word here, given to strengthen his view of practical Christian perfection, carries the flavor of the Old Testament concern for needy people (Deut. 15:7-8).
Jam 2:171 faith
Faith is of life; it is living and operates through love (Gal. 5:6). Otherwise, it is a dead faith and is not genuine (vv. 20, 26).
Jam 2:17a dead James 2:26
Jam 2:172 in
Lit., according to.
Jam 2:18a works James 3:13
Jam 2:19a one Deut. 6:4; Rom. 3:30; 1 Cor. 8:6
Jam 2:19b demons Matt. 8:28-29
Jam 2:201 useless
Or, barren. Some MSS read, dead.
Jam 2:21a Isaac Gen. 22:9; Heb. 11:17
Jam 2:22a faith 1 Thes. 1:3; Gal. 5:6
Jam 2:23a believed Gen. 15:6; Rom. 4:3; Gal. 3:6
Jam 2:23b accounted cf. Psa. 106:31
Jam 2:23c friend 2 Chron. 20:7; Isa. 41:8
Jam 2:241 justified
[ par. 1 2 ]
Jam 2:241 [1] To be justified by faith is for the receiving of the divine life (Rom. 5:18); to be justified by works is through living the divine life. Since the living is the issue of life, to be justified by works is the issue of being justified by faith. Abraham’s offering of Isaac and Rahab’s receiving of the messengers and sending them out are works that issued from their living faith. A living tree surely brings forth fruit. Being justified by works is not inconsistent with being justified by faith. The latter is the cause, bringing forth the former; the former is the effect, the outcome and proof, of the latter.
Jam 2:241 [2] This chapter begins with the matter of having no respect of persons (vv. 1-13) and arrives at the practical care for the necessities of the poor saints, which is the justifying work of faith (vv. 14-26). These virtues, according to James’s view, can be considered characteristics of practical Christian perfection.
Jam 2:24a works cf. Rom. 3:20, 28; Gal. 2:16
Jam 2:25a Rahab Josh. 2:1-21; 6:23; Heb. 11:31
Jam 2:251 sent
Lit., thrust them out.
Jam 2:261 spirit
The spirit gives life to the body (Gen. 2:7); the works indicate and express the life that is in the faith.
Jam 2:26a dead James 2:17
Jam 3:11a teachers Rom. 2:20-21
Teachers tend to bring in different teachings, producing different opinions and causing trouble and division (cf. 2 Tim. 4:3; 1 Tim. 1:3-4, 7; Eph. 4:14).
Jam 3:12c judgment James 2:12, 13; 5:9, 12
Whatever we say will be judged, and we will be judged by our word (Matt. 12:36-37).
Jam 3:2a word Matt. 12:37
Jam 3:2c bridle James 1:26
Jam 3:3a bridles Psa. 32:9; Prov. 26:3
Jam 3:5a tongue Psa. 12:3-4; 73:8-9; 120:2-4
Jam 3:51 fire
A wildfire with the power to spread.
Jam 3:61a fire Prov. 16:27
An evil fire from Gehenna that contaminates us. Like the wildfire, the tongue spreads its destruction, and like the evil fire, it contaminates our whole body with evils from Gehenna.
Jam 3:6b contaminates Matt. 15:18, 20
Jam 3:62 course
The Greek word for course refers generally to anything round or circular that runs or rolls like a wheel. Used figuratively, it indicates a circuit of physical effects, a course, like an orbit around the sun. The word for life means origin, birth, generation. Hence, the phrase can be rendered the wheel of birth, referring figuratively to our human life, which is set in motion at its birth and runs on to its close. The tongue as an evil fire from Gehenna sets on fire our human life, which rolls like a wheel from our birth to our death, with the result that the course of our entire life is wholly under the tongue’s evil contamination and corruption.
Jam 3:63 Gehenna
Signifying the lake of fire (Rev. 20:15). See note 228 in Matt. 5.
Jam 3:71 nature
The natures of beasts on the land, birds in the air, reptiles in the dust, and creatures in the water have been tamed by the nature of man, which is stronger than all the animal natures. However, even the stronger human nature is not able to tame the tongue.
Jam 3:81 restless
As a restless evil, the tongue never ceases to do evil. It is full of deadly poison. Evil and death go together with the tongue, which spreads evil and death to contaminate and poison all human beings. It is the same even among Christians.
Jam 3:8a poison Psa. 140:3; Rom. 3:13
Jam 3:9a likeness Gen. 1:26; cf. 1 Cor. 11:7
Jam 3:111 opening
Referring to a hole, a cave.
Jam 3:12a figs Matt. 7:16
Jam 3:121 salt
In vv. 3-12, in dealing with the problem of the tongue, James, in his wisdom concerning human life, used twenty different items as illustrations: bridles of horses, rudders of ships, a wildfire, the world of unrighteousness, fire from Gehenna, the wheel of birth, beasts, birds, reptiles, creatures of the sea, the human nature, a restless evil, a deadly poison, a spring, a fig tree, olives, a vine, figs, salt (bitter) water, and sweet water. James was rich in wisdom concerning human life, somewhat like Solomon, the wise king of the Old Testament (1 Kings 4:29-34), but not so in wisdom concerning the divine economy. See note 111 in ch. 1.
Jam 3:13a wise Psa. 107:43
Jam 3:131 by
Lit., out of.
Jam 3:13b good 1 Pet. 3:13, 16
Jam 3:132c works James 2:18, 22, 24, 26
Conduct (Phil. 1:27).
Jam 3:133d meekness James 1:21; Gal. 6:1
According to the context, meekness of wisdom should refer here to restraint in speaking. This corresponds with Prov. 10:19. Such meekness equals forbearance and compliance (v. 17), which are in contrast to bitter jealousy and selfish ambition in boasting and lying (v. 14).
Jam 3:13e wisdom James 3:17; 1:5
Jam 3:14a jealousy James 4:2; Rom. 13:13; 2 Cor. 12:20; Gal. 5:20; Phil. 1:15
Jam 3:14b truth James 1:18; 5:19; 1 Tim. 2:4 and note 2
Jam 3:151 This
The wisdom of having bitter jealousy and selfish ambition in boasting and lying against the truth (v. 14).
Jam 3:15a above James 1:17
Jam 3:152 earthly
Earthly refers to the world, soulish to the natural man, and demonic to the devil and his demons. These three are always linked to one another.
Jam 3:15b soulish 1 Cor. 2:14; Jude 19
Jam 3:15c demonic 1 Tim. 4:1; Rev. 16:14
Jam 3:16a disorder cf. 1 Cor. 14:40
Jam 3:171a wisdom James 3:13; 1:5
This wisdom includes meekness (v. 13) and the human virtues mentioned in the rest of this verse. All these are characteristics of practical Christian perfection according to James’s view, which was under the influence of Old Testament precepts concerning man’s behavior, morality, and ethics (Prov. 4:5-8). Such wisdom does not attain to the height of the wisdom concerning the hidden mystery of God’s New Testament economy regarding Christ and the church (1 Cor. 2:6-8; Eph. 3:9-11). See note 111 in ch. 1.
Jam 3:17b pure Phil. 4:8; 1 Tim. 3:9
Jam 3:172 forbearing
Or, gentle, lenient, sweetly reasonable (Phil. 4:5 and note 2). I.e., amiable.
Jam 3:173 compliant
Or, yielding; i.e., willing to yield, satisfied with less than is due, easily entreated. Being forbearing and compliant equals being meek (v. 13).
Jam 3:17d mercy James 2:13; Matt. 9:13
Jam 3:17e fruit Heb. 12:11
Jam 3:17f impartial cf. James 2:4
Jam 3:17g without 2 Cor. 6:6; 1 Tim. 1:5; 2 Tim. 1:5; 1 Pet. 1:22
Jam 3:181a fruit Phil. 1:11; Heb. 12:11; Isa. 32:17
See note 111 in Heb. 12.
Jam 3:18b sown Prov. 11:18; Hosea 10:12; Gal. 6:7-8
Jam 3:18c peace Heb. 12:14; Rom. 12:18; Gal. 5:22
Jam 3:182 by
Or, for.
Jam 4:11a pleasures James 4:3; 2 Tim. 3:4; Titus 3:3; 2 Pet. 2:13
The same Greek word as in v. 3. Here it refers to the lusts of the pleasures of the flesh (members), whereas in v. 3 it refers to the pleasures that satisfy the lusts of the flesh.
Jam 4:1b war Rom. 7:23; 1 Pet. 2:11
Jam 4:21a lust Eph. 2:3
Or, covet.
Jam 4:2c jealous James 3:14
Jam 4:3a ask Zech. 7:13; cf. 1 John 5:14-15
Jam 4:41a Adulteresses Hosea 1:2; 2:2; 3:1, 3; 4:12
God and Christ are our Husband (Isa. 54:5; 2 Cor. 11:2). We should be chaste and love Him alone with our entire being (Mark 12:30). If our heart is divided by loving the world, we become adulteresses.
Jam 4:42 friendship
I.e., love of the world for the pleasures of the flesh (vv. 1, 4).
Jam 4:43b world John 15:19
The satanic system, which is enmity with God. See note 152 in 1 John 2.
Jam 4:4c friend cf. James 2:23
Jam 4:44 enemy
Loving the world constitutes God’s lover an enemy of God.
Jam 4:51 Spirit
When God acquired us to be His spouse, He put His Spirit into us to make us one with Him (1 Cor. 6:19, 16-17). He is a jealous God (Exo. 20:5), and His Spirit is jealous over us with the jealousy of God (2 Cor. 11:2), longing, jealously desiring, that we not make friends with His enemy and be His lover at the same time. This is the only time James mentioned God’s indwelling Spirit, and it was from the negative side, concerning the abolishing of the friendship of the world, not from the positive side, concerning the building up of the Body of Christ.
Jam 4:52a dwell 1 Cor. 6:19; Rom. 8:9, 11
Or, make His home. The indwelling Spirit makes His home in us that He may occupy our entire being (cf. Eph. 3:17) for God, causing us to be wholly for our Husband.
Jam 4:61 it
Referring to the Scripture in v. 5.
Jam 4:62 God
A quotation of Prov. 3:34 from the Septuagint.
Jam 4:63b proud 1 Pet. 5:5; Psa. 138:6
According to the context, this refers to our being proud toward God, which causes Him to resist us. Our being humble also is toward God and causes Him to give us grace, which He desires to do.
Jam 4:6c humble Job 22:29; Prov. 29:23; Isa. 57:15
Jam 4:71 Be
I.e., be humble toward God (v. 10; 1 Pet. 5:6).
Jam 4:72a withstand Eph. 6:13
To be proud toward God is to side with God’s enemy, the devil; to be humble toward God, i.e., to be subject to God, is to withstand, i.e., to stand against, the devil. This is the best strategy for fighting God’s enemy; it always causes him to flee from us.
Jam 4:73b devil Eph. 4:27; 6:11; 1 Pet. 5:8-9
The flesh implied in v. 1, the world in v. 4, and the devil here are the three major enemies of the believers. They are related to one another: the flesh is against the Spirit (Gal. 5:17), the world is against God (1 John 2:15), and the devil is against Christ (1 John 3:8). The flesh indulges in pleasures by loving the world, and the world usurps us for the devil. This annihilates God’s eternal purpose in us.
Jam 4:8a Draw cf. 2 Chron. 15:2; Zech. 1:3; Mal. 3:7
Jam 4:8c Cleanse 2 Cor. 7:1
Jam 4:8d purify 1 John 3:3; Jer. 4:14
Jam 4:81 double-souled
I.e., double-minded (see note 81 in ch. 1), having the heart divided between two parties—God and the world. This makes people adulteresses (v. 4) and sinners, those who need their hearts purified and their hands cleansed that they may draw near to God and God may then draw near to them.
Jam 4:91 Endure
This verse is a solemn admonition to God’s adulterous spouse, who indulges herself in fleshly pleasures by loving the world under the usurpation of the devil.
Jam 4:9b mourn Matt. 5:4; Luke 6:25; Job 5:11
Jam 4:101 Be
This word, as a conclusion to this section (vv. 1-10), is an exhortation against the fightings and desires mentioned in vv. 1-3.
Jam 4:10a humbled 1 Pet. 5:6; cf. James 4:7
Jam 4:10b exalt James 1:9; Matt. 23:12; Luke 1:52; 14:11
Jam 4:11b judges Matt. 7:1; 1 Cor. 4:5
Jam 4:111c doer James 1:23, 25
James’s words here and in 1:25 and 2:8-12 regarding the Old Testament law indicate that, in his view, the New Testament believers should keep the Old Testament law that they might be perfect according to the law. But according to the divine revelation in the entire New Testament, there is a definite, clear distinction between keeping the law and living by the inner law of life. Keeping the Old Testament law merely makes us right with God and men that we may be justified by the law. But living by the inner law of life (Heb. 8:10-11; Rom. 8:2) is to live and magnify Christ (Phil. 1:20-21) for the building up of His Body to express Him (Eph. 1:22-23) and for the building up of God’s house to satisfy Him (1 Tim. 3:15). This is for the accomplishing of God’s eternal goal according to His New Testament economy. Though we become perfect by keeping the Old Testament law, we still cannot reach God’s eternal goal. Only our living by the inner law of life avails for this. Such a living spontaneously and automatically fulfills more than is required under the Old Testament law (Rom. 8:4), even to the standard of the constitution of the kingdom, as revealed in Matt. 5—7.
Jam 4:12a Lawgiver Isa. 33:22
Jam 4:12b Judge Psa. 58:11; 1 Cor. 4:4
Jam 4:12c destroy Matt. 10:28
Jam 4:131 will
Fighting for fleshly pleasures (v. 1), having a friendship with the world (v. 4), speaking against a brother, i.e., judging the law (v. 11), going to do business according to one’s own will, and boasting in arrogance (v. 16) are all signs of the ungodly and presumptuous confidence of a God-forgetting person. James’s teaching on all these matters was based, probably, on his view concerning practical Christian perfection.
Jam 4:14a tomorrow Prov. 27:1; Matt. 6:30, 34
Jam 4:141c vapor Job 7:9; 30:15; Psa. 102:3; Hosea 6:4
The tone of James’s word here also is like the tone of the Old Testament (cf. Psa. 90:3-10). In any case, his word arouses a fear of one’s self-will and instills a confidence in God, as expressed in v. 15. This kind of word always comes out of the mouth of a God-fearing person.
Jam 4:15a wills Acts 18:21; 1 Cor. 4:19; 16:7; Heb. 6:3
Jam 4:16a boast 1 Cor. 5:6
Jam 4:161 arrogance
Or, pretentiousness, vainglory.
Jam 4:171 Therefore
A concluding word to all the charges in the preceding verses. It says that if the recipients of this Epistle are helped by James’s writing and yet will not do as he wrote, to them it is sin.
Jam 4:17a knows Luke 12:47-48
Jam 5:11a rich James 2:6; Luke 6:24; 1 Tim. 6:9
Verses 1-6 could be considered a parenthetical section, and it might have been addressed, in light of its contents, to the rich class in general among the Jews, since James considered the recipients of his Epistle to be the twelve tribes of the Jews (1:1). See notes 13 in ch. 1 and 21 in ch. 2.
Jam 5:2a riches Prov. 11:28
Jam 5:2b moth-eaten Job 13:28; Isa. 50:9
Jam 5:3a rusted Matt. 6:19-20
Jam 5:3b treasure Luke 12:21
Jam 5:4a wages Lev. 19:13; Deut. 24:15; Jer. 22:13; Mal. 3:5
Jam 5:41 cries
Or, imploring.
Jam 5:42 Lord
As in Rom. 9:29, this is equivalent to the divine title in Hebrew, Jehovah-Sabaoth (Jehovah of hosts, Jehovah of armies—1 Sam. 1:3). Such a title bears a Jewish character.
Jam 5:5a luxuriously Luke 16:19; 2 Pet. 2:13
Jam 5:5b given 1 Tim. 5:6
Jam 5:51 nourished
I.e., satiated their gluttonous desire in indulgence, even in a day of slaughter (Jer. 12:3), i.e., in a day of judgment, when they were to be slaughtered like animals by God’s judgment. This implies that they were in a stupor, unaware of their coming miseries, their miserable destiny (v. 1).
Jam 5:61 righteous
The collective singular, with the article used to indicate the class. It does not refer directly to any individual but portrays the death of the Lord Jesus, who is the Righteous (Acts 7:52; 3:14).
Jam 5:6a resist Matt. 5:39
Jam 5:71 long-suffering
See note 102.
Jam 5:72b coming John 21:22; 1 Cor. 11:26; 1 Thes. 2:19
The Greek word means presence (see note 33 in Matt. 24).
Jam 5:7c awaits cf. Titus 2:13
Jam 5:7d rain Deut. 11:14; Jer. 5:24; Joel 2:23; Zech. 10:1
Jam 5:81 long-suffering
See note 102. While we are awaiting with long-suffering the Lord’s coming, He, as the real Farmer (Matt. 13:3), is awaiting with patience our maturity in life as the firstfruits and harvest of His field (Rev. 14:4, 14-15). Our maturing in life can shorten the period of our long-suffering and His patience.
Jam 5:8a establish 1 Thes. 3:13
Jam 5:82b coming Rev. 22:12, 20
See note 72.
Jam 5:8c near Rom. 13:11; Heb. 10:25; 1 Pet. 4:7
Jam 5:91 complain
Lit., groan.
Jam 5:9a one James 4:11
Jam 5:9b judged James 5:12; 3:1
Jam 5:92c Judge John 5:22; Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5
The Lord will come back not only as the Bridegroom to meet the bride (Matt. 25:1, 6; Rev. 19:7-8) but also as the Judge to judge all peoples, judging first His believers at His judgment seat (1 Cor. 4:4-5; 2 Cor. 5:10). We need to pursue maturity in life in order to meet the Lord and be prepared to be judged by Him.
Jam 5:9d doors Matt. 24:33; Mark 13:29
Jam 5:101 suffering
This is a further development of vv. 7-8, which concern the suffering and long-suffering of the faithful believers.
Jam 5:102 long-suffering
The Greek word—in noun form here and in Heb. 6:12; Rom. 2:4; 2 Tim. 4:2; 1 Pet. 3:20, and in verb form in vv. 7-8—connotes patience toward persons, such as the patience the prophets had toward those who persecuted them.
Jam 5:10a prophets Matt. 5:12; 23:34; Acts 7:52
Jam 5:103 in
Speaking in the name of the Lord indicates that the prophets were one with the Lord. Hence, their suffering and long-suffering were with the Lord and for the Lord. The faithful believers’ suffering and long-suffering should be the same.
Jam 5:10b name Jer. 11:21; 14:15; 26:9, 20; 44:16
Jam 5:111 endured
The Greek word—in verb form here and in noun form in Rom. 5:3 and 2 Cor. 1:6—connotes patience toward things, such as the patience that Job had toward the things that afflicted him.
Jam 5:11a blessed James 1:12
Jam 5:11b Job Job 1:20-22; 2:10
Jam 5:11d compassionate Exo. 34:6; Psa. 103:8
Jam 5:121 above
Lit., before.
Jam 5:122 not
We should not swear, because we are nothing, and nothing is under our control or up to us (Matt. 5:34-36). Swearing displays the acting of our self-will and our forgetting of God. But to let our yes be yes and our no be no is to act according to our divine nature, in the consciousness of the presence of God, denying our self-will and sinful nature.
Jam 5:123 yes
See note 371 in Matt. 5.
Jam 5:124 lest
Our being genuinely faithful and sincere in our words according to the divine nature, of which we partake, will keep us from God’s judgment (cf. Matt. 12:36).
Jam 5:131 pray
Praying brings us the strength of the Lord to endure suffering, and singing praise keeps us in the joy of the Lord.
Jam 5:132a sing 1 Cor. 14:15, 26; Eph. 5:19; Col. 3:16
The Greek word means primarily play on a stringed instrument, and thence, make melody. Hence, it denotes to sing a hymn, to sing praise. Whether we pray or sing praise, we contact God. In any environment and under any circumstance, humble or exalted, grievous or joyful, we need to contact the Lord.
Jam 5:141 ill
Ill because of weakness. Weakness leads to illness (1 Cor. 11:30), and illness causes more weakness.
Jam 5:142 call
To call the elders of the church to pray regarding one’s illness implies (1) that there is no problem between the calling one and the church, represented by the elders; (2) that a normal relationship has been restored between the calling one and the church, if the illness is due to the calling one’s having offended the church (cf. 1 Cor. 11:29-32); and (3) that the sick one and the elders have thoroughly confessed to one another their sins (v. 16). The barriers in the church must be cleared away before the elders can represent the church in praying for the sick ones.
Jam 5:14a elders Acts 14:23; 15:2, 6, 22; 20:17, 28; 1 Tim. 5:17; Titus 1:5; 1 Pet. 5:1-2
Jam 5:14b church Matt. 18:17; Acts 8:1; 13:1; Rom. 16:1, 4, 5; 1 Cor. 14:34; 1 Tim. 3:15; Rev. 1:11, 20
Jam 5:143c anointing Mark 6:13; cf. Exo. 30:25-26, 30; 1 John 2:20, 27
Two Greek words are translated anoint: aleipho, the word used here and in John 12:3, is the common term used for applying oil; chrio means to anoint officially for office, as a priest (Acts 10:38), king (Heb. 1:9), or prophet (Luke 4:18). Chrio, related to Christos (Christ), is used for the anointing of the Son by the Father (Acts 10:38). To anoint with oil signifies to impart the Spirit of life, who has been poured upon the Body of Christ as the anointing oil (Psa. 133:2), to the sick member of the Body through the elders as representatives of the church, for the healing of the sick one (cf. 1 John 5:16 and notes 3 and 4).
Jam 5:144 in
In the name of the Lord signifies oneness with the Lord. The elders do not do the anointing alone; rather, by being one with the Lord, they represent both the Body and the Head to do the anointing.
Jam 5:14d name John 14:13-14; 15:16; 16:23-24, 26; Mark 16:17; Luke 10:17; Acts 16:18
Jam 5:151 prayer
Not the usual form of the word for prayer. It is translated vow in Acts 18:18 and 21:23.
Jam 5:15a faith James 1:6; Luke 5:20
Jam 5:152b sick Mark 16:18
Or, weary.
Jam 5:153 committed
The committing of sins is often the cause of illness (John 5:14). In such cases forgiveness is always the cause of healing (Matt. 9:2, 5-7; Mark 2:5).
Jam 5:15c forgiven Isa. 33:24
Jam 5:16a confess 1 John 1:9; cf. Matt. 3:6; Acts 19:18
Jam 5:16b healed 1 Cor. 12:9
Jam 5:16c petition cf. Gen. 20:17; 1 Kings 13:6; 2 Kings 20:2-5; Job 42:8; Prov. 15:29
Jam 5:161 avails
Or, is very effective.
Jam 5:17a Elijah 1 Kings 17:1; Luke 4:25
Jam 5:17b like Acts 14:15
Jam 5:171 earnestly
Lit., prayed in prayer. This indicates that a prayer from the Lord was given to Elijah, in which he prayed. He did not pray in his feeling, thought, intention, or mood, or in any kind of motivation, arising from circumstances or situations, to fulfill his own purpose. He prayed in the prayer given to him by the Lord for the accomplishing of His will.
Jam 5:18a rain 1 Kings 18:42-45
Jam 5:19a brothers James 5:12; 1:2
Jam 5:191b led Mark 13:5
This may imply that the ill one in v. 14 had been led astray from the truth and needed to be turned back.
Jam 5:19c truth James 1:18; 3:14
Jam 5:19d turns Gal. 6:1; cf. Mal. 2:6; Luke 1:16
Jam 5:201 sinner
According to the context of these two verses, this is not an unbelieving sinner but a believing brother who has been led astray from the truth and is turned back from his error to the truth. Hence, the salvation of his soul does not refer to the eternal salvation of the person but to the dispensational salvation of his soul from the suffering of physical death under God’s discipline. James may also have considered all the virtues covered in vv. 7-20 to be aspects of practical Christian perfection.
Jam 5:202a save 1 Tim. 4:16
See notes 212 in ch. 1, 55 in 1 Pet. 1, and 393 in Heb. 10.
Jam 5:203 death
Not eternal perdition but dispensational discipline by physical death (see note 165 in 1 John 5). From death here should equal raise…up in v. 15.
Jam 5:204b cover 1 Pet. 4:8
This is an Old Testament expression (Psa. 32:1; 85:2; Prov. 10:12) used by James to indicate that turning an erring brother back is to cover his sins so that he is not condemned. Cover…sins here should equal sins…forgiven in v. 15, as in Psa. 32:1; 85:2.
Jam 5:205 sins
Sins committed by the sinning brother, which brought forth death to him (1:15).