Review: The Epistle of James to the Twelve Tribes of the Diaspora James 1:16-18 Do not be deceived, my beloved brethren. Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. James was written to Jews who believe in Jesus Christ and who were supposed to be witnesses to other Jews and Gentiles around them while living in various countries. Some of the issues discussed are common to all, but there also may be some issues that are not common, and we cannot force the situations onto each church, group, or individual. What we can take from this is the principle behind the admonishment and encouragement. We need to see the letter from the point of view of the intended audience and understand what the message is and then see if the lesson can apply to us as a whole or to us as individuals. Your responsibility is to evaluate the information and deal with the truth or admonishment. Contextual Analysis: In verses 16-18, we have the positive side that is in opposition to the negative comments about those who have fallen into temptation. We need to remember that the temptation in James is not an overt moral dilemma (what we normally think of as temptation), but refers to the choices that are made in regard to the opportunities in this life. James first dealt with the fact that God does not tempt anyone and that temptation is sourced from the individual. When faced with a decision, believers are instructed to yield to the wisdom of God and resist the inner reasoning which is natural, worldly, and demonic. Now James explains what does come from God. The character of God is on display here and indicates why what is received from God is, in fact, every good thing or perfect gift. The attributes of God being Father of lights with no variation and no shifting shadow is Hebraic and needs to be understood considering the Hebrew Scriptures.
My translation: Do not be led astray, my beloved brothers. Every good act of giving and every perfect gift from above is coming down from the Father of lights, with whom there is not variation or shadow of change; after willing it, He birthed us by the word of truth for us to be the beginning ones of His creation. Exegetical Analysis: The first phrase (verse 16) is clear - do not be led astray; some have translated this deceived or err. The imperative is πλανάω plânáō. This word means to be caused to roam. It is in the passive form meaning that something causes the person to be led astray. The two questions that have to be asked are from what and who is doing the leading? In context, the error is in reference to the doctrine (understanding) of God s intention toward believers. This was a problem for the Exodus Israelites and was used as a warning to future generations from the Hebrew Scriptures they saw My works but did not understand My ways (Psalm 95:10). What is leading them astray contextually is internal deliberation. The two pulls in the believer s life are the Word of God and the internal desires of the flesh. The world and its system do have pull, but we need to remember, in context, that the primary source of the problem for the believer is internal. The external pull is a secondary source. The audience is faced with an opportunity to believe the doctrine of God and take personal responsibility for falling into temptation or to fall into further temptation by blaming God and denying responsibility. The doctrine that is contrary to the way man typically thinks is that God is good and only gives good things. The fact that being led astray is introduced suggests that one of the key factors in this letter is that one of James goal is to prevent or correct error, specifically error in doctrinal understanding. The same verb is used in James 5:19 and the noun form is used in 5:20. This indicates that the sin of rebellion refers to the doctrinal error; the goal is to correct or prevent a person from not heeding God s word in regard to truth. This enables the believer to make correct decisions and persevere under temptation.
In verse 17, we see both the actions of God and the character of God being emphasized. There are two words used in verse 17 for gift and giving. In the NASB, thing given is the noun δόσις dosis. It is the noun form of the main verb to give δίδωμι didōmi. This verb is used over 400 times in the New Testament with 17 cognates. This noun focuses on the act of giving in response to requests where the second word in verse 17, δώρημα dōrēma, focuses on the gift. Both words have an understanding of freeness within the definition and usage. If something was earned or paid for, these words cannot be used. Both words are modified by the adjective πᾶς pas which means all or every. Both words are also modified by another separate adjective. every good act of giving and every perfect gift. The adjective good is ἀγαθός agathos and is good from a godly standard. The other word used in Greek for good is καλός kalos; this indicates that which is advantageous, noble, excellent, etc. καλός is used three times in James (2:7; 3:13; 4:17); ἀγαθός is used one other time (3:17). What we see is that the words are separated by determining the source of the good. The next adjective for perfect is τέλειος teleios. This word means complete, perfect, or mature. When speaking of men, this is usually understood as fullness or maturity; when speaking of God or what He gives, the implication is that there is no sin or evil involved (James 1:25; 3:2). When we evaluate this phrase, we need to keep in mind that the standard of good and perfect are from God s perspective. In Christendom, if there is something given in our life, or something that is beneficial, or something we like, we often refer to this verse. Now the ability, the provisions, and the privilege we enjoy we rightly attribute to the grace of God. But what James is saying is that God is only a giver of good and if we have a perfect gift, without default, free from human expectation or cost, there is only one source of that gift. Next is an adverb ἄνωθεν anōthen. This infrequent adverb shows up at very important times. The word is diverse with both literal and figurative meanings. It can mean top, above, or it can be used temporally. In Matthew and Mark, this word is used of the temple vail that was torn in two from top to bottom. In Luke 1:3, we see the use in a time sense (take it from the top). John 3:3-7 The idea of being born again is a misnomer. Jesus does not indicate anything temporal in this context; the emphasis is being born from above. Nicodemus either misunderstood or played off the use of ἄνωθεν by referring to it as going back to the beginning. This word never indicates a second time or repeated action. Born again and born anew are mistranslations that add confusion to the Gospel.
Back to James, we see that this adverb creates a clear picture every good act of giving and every perfect gift is from above. This adverb either modifies the adjectives good and perfect or the verb participle is coming down. Either way, the thought is captured that the good giving and perfect gift are from above coming down from the Father of lights. The next half of the verse speaks to an attribute of God. First, we have a name then a description, an attribute given by way of naming. Remember that names often indicated character. This is coming down from (sourced from) the Father of lights. This term, Father of lights, is unique in the Scriptures. The exact words are not used elsewhere, but we do know that light is used as function and an attribute of God (Ps 27:1; 119:105; 136:7; Isa 2:5; Micah 7:8; Matt 4:16; Jn 1:4-5; John 8:12; 1 st Jn 1:5). Due to the fact that there is no variation, turning, or shadow, some have opined that this refers to God being the creator of lights stars. And the contrast is that God does not move, cast a shadow, or wain. The Creator of the lights is greater than the lights. This is supported by the fact that there is a definite article with lights, Father of the lights (Genesis 1:14-19). God made the stars for man. There is purpose and beauty. This points to the fact that not only does God give practical gifts but also gifts that are beyond what we need and ones that give beauty and variety. Some think lights refers to the revelation of God s Word. That light can be the truth as He has revealed it to man. This light has no darkness, no lack in clarity. When we walk in the light as He is in the light (1 st John 1:7) then we have the knowledge and understanding that He has given us. We usually refer to this as the light of God s Word. This may also refer to the fact that God is light. And He is the Father of those whom He begets. Being the children of God indicates that believers carry His character, His truth, and His message to a dark world (Matthew 5:14-16; John 12:35-36; Ephesians 5:8-9; Colossians 1:12-13). All these ideas have merit. I cannot be definitive, but I am convinced that this is referring to the fact God is the Father of the lights, of those born into light. James 1:18 refers to believers as having been brought forth, born of God. One of the purposes of believers is to be a light unto the world; the purpose of Israel was to be this as well (Isaiah 42:6). The contrast in verse 17 is that God is not a man who varies, changes, or has darkness within Him.
Verse 18 begins with an Aorist Adverbial Participle. This indicates that the having willed is a predetermining factor to Him bringing us forth. The participle is βούλομαι boulomai. This is similar to the word for will or desire (θέλω thelō). The focus of this word is more of a plan than simply a desire. After planning, He brought us forth. Here we see that God took care in planning the redemption of man. It was not only to save but also for purpose. He brought us forth (ἀποκυέω apokueō) is the same word as in verse 15. This indicates a euphemism for giving birth. This is an act of God in the past upon the believer (in the Aorist Indicative a completed past action) and indicates a reference to the initial reconciliation of the believer to God. The means is by (the) word of truth. Once again, we see that God proclaims truth to the world. The truth is that God desires all to avoid judgment and receive eternal life. But one cannot come to God with his own truth; it must be by the truth of the word. One cannot suppose that by his merits God will accept and reward him with eternal life. One must understand that God can only accept His own righteousness, anything less is rejected. But God gives us His righteousness as a gift to all who are convinced that His promise is true that through the giving of Himself, that is Jesus Christ who died for sins and rose again. The word of truth is a proclamation; the one who hears the message and believes it to be true is the one who God brings forth, produces, born from above. He does the work, He produces it, it is by His plan and purpose. When we try to help we just get in the way. When someone adds effort, he is telling God that His work is insufficient, he does not believe Jesus. The reason is to be ἀπαρχή aparchē. This word is almost always translated first fruits, first portion. The word is related to the word for beginning or ruler (ἀρχή archē). This usually refers to the offering of the first production of a crop. This can also mean firstborn with rights and responsibilities. In this context, the idea of being the firstborn of creation means that we have a role and responsibility in His creation. The impact that this has upon the text is seen in the roles and responsibilities in 1:19-27. He birthed us by the word of truth for us to be the beginning ones of His creation.
Conclusion: Recall that James 1:12-18 is about perseverance as a believer. We also can see how this is expounded on in Chapter 5:7-20. A quick view of this section shows us important details: 1. We have reason the return of the Lord is near, so that you are not judged 2. We have an example Job is used as an example of perseverance 3. We have how through prayer, unity, and growth in the doctrines of God 4. We have results the brother who errs can be saved from death and spare an accumulation of sins. Remember that death in James is first a dysfunction, but this can lead to physical death.
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, to 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 meekness receive the implanted word, that which is able to save your souls. Exegetical Analysis: Next lesson, we will analyze this passage fully, for now let us make some 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 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