The Epistle of James to the Twelve Tribes of the Diaspora. Contextual Analysis:

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1 James 1:19-21 This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God. Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. Contextual Analysis: This next section is on self-control. The basis for this self-control is because of our responsibility to creation, to the darkness, and to the those outside looking in. As believers we are not only to speak the truth of God but also be the light of God by our works (1 st Peter 2:12). My translation: You know this, my beloved brothers, let every man be swift to hear, slow to speak, slow to wrath; for man s wrath does not accomplish God s righteousness. For this reason, after laying aside all filth and abundance of evil; in gentleness receive the implanted word, that which is able to save your souls. Textual Variant Analysis: The first word in verse 19 has a textual criticism. The word is either ὥστε hōste or Ἴστε. ὥστε is a conjunction that indicates intended results and is normally translated wherefore or that. The other word, Ἴστε, is a grammatical form of the word οἶδα oida. This word is the 2 nd Person Plural Perfect Active Imperative or Indicative. Most analytics favor Ἴστε over ὥστε and favor the imperative over the indicative. This is the difference in translation: With ὥστε this would be, Wherefore, my beloved brethren, let every man be This connects verse 18 and 19 directly with the command let every man be is the intended result of the character and action of God in giving what is good. With Ἴστε as an imperative Know this, by beloved brethren, let every man be This looks forward to the next set of instructions and separates the doctrinal information from verse 19-27, although the paragraph must not be taken out of context. With Ἴστε as an indicative You know this, my beloved brethren, let every man be This links the previous information as the basis for the next imperative. The difference isn t really that much, but many commentaries do not draw upon the doctrine of God being a good giver and that He only gives that which is good and from this doctrine we understand our proper

2 response to what God has done. Personally, I lean toward Ἴστε as an indicative due to external evidence and also the fact that the information prior and the command that follows are/should be very well known. Initial Observations: 1. The command to have self-control is in response to what God has done 2. The wrath of God and the wrath of man are not equivalent (Romans 1:18-2:11) 3. Accepting the word for the believer is proceeded by laying aside evils 4. The saving of your souls is being stated to believers. a. This is not in reference to saving from hell to heaven b. This must be carefully analyzed to avoid confusion 5. This short section is expounded upon in Chapter 3:1-12 a. The language we use (slow to speak) is powerful b. We are urged to control what we say c. This cannot be done by self-control but by changing what is in our minds d. Matthew 15:17-20 Exegetical Analysis: The command that is here is a to be verb, let every man be. What follows is a series of three adjectives and prepositional phrases. The command functions with all three. The imperative is in the present active 3 rd person singular. The imperative is not to you, but to every man. Obviously, the intended audience is in focus but when a third person singular is used with a general subject (man), this is one of the strongest ways to make a command and this is the only time it s used in this manner in James. There is no need to overstate this verse as being the most important command in the book of James. But this is one of the primary imperatives in the letter. This verse is expounded on immediately and as the letter proceeds. The slow to anger is expounded on in verse while slow to speak and quick to hear are greatly enhanced in The command is in the present active tense and is the verb εἰμί eimi. This kind of command is not to do something but to be something, to have a character trait, or have this as an attribute. In Greek, when Jesus stated, I AM it is recorded as egō eimi. What James is saying is to be swift to hear, to be slow to speak, to be slow to wrath. Again, the command is let every man be. The first thing of note is ταχύς tachus. This is the only time this adjective is used in the New Testament. But other forms of this word, a noun, 5 adverbs, another

3 adjective, all have the same idea: swift, quick, speedily, shortly, etc. every man is to be quick in regard to what? In regard to hearing. But the rest of the clause is εἰς τὸ ἀκοῦσαι. This is a prepositional phrase with an articular infinitive. The easiest way to explain this is that this construction denotes purpose. The article denotes an accusative case. Wrath is not an infinitive but an accusative noun. eis with an accusative indicates purpose. You can translate this quick in hearing or quick for the purpose of hearing. Both in English are a little awkward but the point is pretty clear. Just like quick, slow is not often used but the word clearly means slow or to delay. The first slow is for the purpose of speaking, the other is for the purpose of wrath. Is this statement equating the two; are they separate but both related to being quick in hearing? There is not a clear tie in the Scriptures to speaking in haste and wrath. Wrath (noun) is a normally a description of action; it is evidenced in what a person does. Since wrath and speak are separated by their own adjective with a prepositional phrase it is best to treat them separately. This instruction should not be new to anyone who has had any training in manners or biblical morality. But there are some who may not have thought this through. Even in our culture, we have phrases, norms, and ethics that relay the same idea. 1. You have two ears and one mouth, listen twice as much as you speak 2. We can all hear together, but we cannot all speak together 3. When someone is not quick to hear we will refer to that person as presumptuous, prone to misjudging, imprudent, or rash. We desire to hear the thoughts of a patient man, someone who takes care in thinking through a situation, who reserves judgment until he hears everything. Scripturally this is clear, especially to the 1 st Century Israeli: Psalm 37:8, 141:3; Proverbs 10:19, 14:29, 15:1, 4, 28, 16:32, 17:27, 21:23; Ecclesiastes 7:9. This was echoed in the New Testament as well: Ephesians 4:29; 1st Peter 3:10; James talks about this extensively in 3:1-12. Now in verse 20, we have an expansion, a reason why every man is to be slow to wrath because man s wrath does not accomplish God s righteousness. In Ephesians 4:26, we have a typical cross-reference. The lessons typically follow a chain of thought that include lessons on having a controlled anger, to develop anger so that

4 you can do good and not sin. Without diving into Ephesians, let us just say for now that James does not leave any room for man s wrath. Remember, God s wrath demonstrates His righteousness, but ours cannot. The anthropomorphism does not transfer qualities or abilities to sinful mankind. James 1:21 Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. Contextual Analysis: This verse completes the commandment in verse 19, swift to hear, slow to speak, slow to wrath. The listening and speaking are naturally followed by action. The individual who is slow to hear and swift to speak is normally rash and presumptuous. This also depicts someone who is prone to act on impulse, wrathful. After delineating this truth, James continues by providing a reasonable response to the doctrinal truth provided. My translation: For this reason, after laying aside all filth and abundance of evil; in gentleness receive the fundamental word, that which is able to save your souls. Exegetical Analysis: Putting aside is an aorist adverbial participle. The translation and understanding are good. ἀποτίθημι apotithēmi means to lay aside, take off (clothing). The form dictates a completed action that supports the main verb. That which is to laid aside is ῥυπαρία rhuparia. This word group is found only in James, 1st Peter, and Revelation. The main idea is either literal, physically dirty (James 2:2), or figurative, moral uncleanliness. What is moral uncleanliness in James? Not doing the right thing when opportunity arises. The next thing, according to the KJV, is superfluity of naughtiness. The word περισσεία perisseia is translated all that remains in the NASB. The word is used by Paul and is translated abundance in three other references (Romans 5:17; 2 nd Corinthians 8:2; 10:15). Wickedness is κακία kakia, one of the two basic words for evil, bad, trouble, or wicked. Again, a review of James dictates that what is bad is not functioning within the parameters of doctrinal truth.

5 The main verb is δέχομαι dechomai (aorist imperative). This deponent (lost its active voice form) is one of the most basic and common verbs in the New Testament. The word means to receive someone, welcome in, take hold of, or accept an item or idea (believe it). What they are to receive is the implanted word. There is a definite article with the adjective. The adjective is ἔμφυτος emphutos. This word is used only one time in the New Testament. The nonemphatic use of the verb is used several times and means to plant (literally or figuratively). The emphatic usage is found outside the Bible and means implanted by nature or innate. This can refer to the basic form of a thing or that which is organic to a thing. Most commentaries state that this should be accept the word and plant it (engraft it). The grammar indicates that this adjective is attributive to the noun word. It is descriptive and provides a quality and an attribute. This cannot refer to an action by the one who receives the word. The conclusion is that that the readers were expected to receive the basic character of the word. The basics are provided from the beginning of the letter. The doctrines that James is providing are not difficult doctrines; they are not nuanced. James is not shocking the readers with some amazing truth that has not already been known by them. Therefore, the main thought of verse 21 begins with the main sentence you receive the word implanted, and should be understood fully. This can be rendered as you grasp onto the fundamental word and from this sentence we can add onto it the other information. - After putting off all filth and abounding wickedness - In meekness - That which is able to save your souls Meekness is πραΰτης prautēs. The definition among linguists and scholars has been accepted as power under control. The base meaning in Greek is mild-tempered, not harsh, not easily provoked to anger. In context, this is the understanding that is projected. The readers are to be slow to wrath for man s wrath does not accomplish the righteousness of God. Therefore, they are to grasp onto the fundamental word with an attitude that is not prone to wrath. The readers are to receive the word, grasping onto it to use but not with wrathful intent. This is stated also in James 3: The word of God is not a tool to hit people or slay them with the sword. 1st Peter 3:15 The defense needs to be in love not trying to win an argument but provide the reason for believing in Jesus Christ and having a hope beyond this world.

6 If this is the instruction, then the problem is also evident. They had truth; they understood the doctrine, but they were using Scripture as an offensive weapon to tear down and destroy rather than to build up and restore. The last phrase, which is able to save your souls, is translated very straightforwardly. The articular participle δύναμαι dunamai is used to refer to the fundamental word. It is the fundamental word that has the ability to save. Obviously, this has been misunderstood by many and, unfortunately, is still mistaught by many. The questions we must ask who is being saved and saved from what? The who is easily answered. The pronoun your is used and is in the text. The readers are already saved (our vernacular, not theirs). They have already been individually reconciled to God. What they are being saved from is in the context as well. The progression of temptation, sin, and death as explained in 1: The context is death. Going back to that lesson, we see that in the context of James, death is in opposition to being whole and complete in 1:4. Death is first an incompleteness which leads to an unproductive Christian life, unable to do anything worthwhile, and good for nothing (2 nd Peter 1:8-9). This condition can also lead to physical demise of the believer, premature believer s death in disciple. Therefore, the fundamental word that is grasped in a spirit of gentleness is able to save a believer from an unsuccessful and unproductive life even to the point of his physical life (5:19-20). We have to remember that words like save and death are more complex in Scripture and have more built in implications than how we use words. English takes multiple words to explain simple words in Greek and Hebrew. 5,624 Greek words and 8,674 Hebrew words according to Strong s Concordance Currently, there are more than 171,000 words in use with another 47,000 obsolete words in English. We need to understand that sometimes words need to be unpacked and that they have a wealth of meaning that take multiple sentences to understand. In our culture we want a clean small definition for a word in its usage when the thought may be very broad. I am still trying to get my mind to understand this mindset. For now, we can understand this passage by not trying to force definitions into what we want them.