James. James was prominent in the early Jerusalem church, one of the “pillars” along with Peter and John (Galatians 2:9). He was one whom the Lord Jesus went to see after His resurrection (1 Corinthians 15:7). An ossuary (that is, a burial box) bearing the Aramaic inscription “James, son of Joseph, brother of Jesus” has been discovered and accepted by a number of authorities as an authentic reference to this James.

Jesus Christ. James is called “the Lord's brother” (Galatians 1:19), and is apparently the one mentioned in Mark 6:3 and Matthew 13:55 as the first of four “brethren” of Jesus who were sons of Mary. He became the presiding elder in the church at Jerusalem (compare Acts 15:13; 21:18). Because of such credentials, one might expect his epistle to have more personal references, but he only identifies himself in this one verse, as a “bondservant” of the Lord Jesus Christ. He and his brothers did not believe in Jesus during His earthly ministry (John 7:5), and they were not with Mary at the cross (John 19:26). Later, however, possibly as a result of James' encounter with the Lord after His resurrection, they were converted (1 Corinthians 15:7), and were with their mother in the upper room as all the disciples were awaiting the coming of the Holy Spirit (Acts 1:14). James, then, quickly became a leader in the Jerusalem church (Acts 12:17). One of the other brothers, Jude, also became a leader (Jude 1), writing the New Testament epistle that bears his name.

scattered abroad. James was writing to his Jewish brethren who were “scattered abroad” in the dispersion. They may well have included many of those he had met on the day of Pentecost, when the Holy Spirit came, and the 120 disciples (Acts 1:15) were supernaturally endowed with ability to proclaim “the wonderful works of God” to those Jews who had come to Jerusalem for the feast “out of every nation under heaven” (Acts 2:4-6, 11). Many of these were converted (Acts 2:41), and all were profoundly stirred. When James became leader of the Jewish church in Jerusalem, he no doubt was also greatly concerned with all those Jews who had returned to their homes in various countries, both those who had professed faith in Christ and those who were still undecided. His epistle was addressed to both these groups. It reveals a keen awareness of the Jewish law and its true implications, as well as the earthly ministry of Jesus. It seems to have been the first written of the New Testament epistles, written even before the council met in Jerusalem to decide the proper way to deal with Gentile Christians (Acts 15), since there is little, if any, mention of this question in the epistle.

greeting. An incidental confirmation that the epistle of James was written by the same James who presided at the Jerusalem council is the fact that both begin with the word “greeting” (Acts 15:23), a term not used by writers of the other New Testament epistles.

temptations. The “temptations” that were coming were actually “testings.” James realized that persecutions would inevitably reach these Jewish Christians, and wanted to help them prepare for them. They had already been severe in Jerusalem. Stephen had been slain (Acts 7:59-60), as had James, the son of Zebedee and brother of John (Acts 12:1-2) and, no doubt, others. According to the historian Josephus, James himself, author of the epistle, was executed in a.d. 62.

lack wisdom. When a believer prays for wisdom, he must remember that “the fear of the Lord is the beginning of wisdom” (Proverbs 9:10) and that in Christ “are hid all the treasures of wisdom and knowledge” (Colossians 2:3). The wisdom that God provides in answer to prayer must always be in accordance with His Word.

crown of life. On the “crown of life,” see also Revelation 2:10, where persecuted overcomers in Smyrna-type churches are also promised “the crown of life.”

God cannot be tempted. Since Jesus was God, and did not cease being God when He also became man, this statement assures us that Jesus not only did not sin, but also that He could not sin.

finished. The word used here for “finished” (Greek apoteleo) occurs only here. It is an emphatic word, implying an ultimate and final consummation. Thus sin, if allowed to continue without repentance and redemption, must result in eternal and irrevocable spiritual death.

Father of lights. God's first recorded words were “Let there be light” (Genesis 1:3). He is the “Father of lights” but He did not create light, for “God is light” (xTerm 1:5), and is “dwelling in the light” (1 Timothy 6:16). In fact, He had to “create darkness” but only had to “form the light” (Isaiah 45:7). Scientifically speaking, as far as the physical creation is concerned, all matter is essentially energy in motion, and light is the most basic form of energy.

no variableness. This attribute of the Father of lights—that is, no variableness—is suggested by the most basic and universal law of science, the law of conservation of energy. God can “form the light” into many different kinds of energy, but the total quantity is conserved, neither being augmented by creation nor decreased by annihilation. “Whatsoever God doeth, it shall be forever: nothing can be put to it, nor any thing taken from it” (Ecclesiastes 3:14).

shadow of turning. The word “turning” is from the Greek trope. When combined with the Greek for “in” (that is, en), it becomes entrope, which means in the Greek “confusion” or “shame.” We get our English word “entropy” from this source, which thus literally means “in-turning.” In science, any system which “turns in” on itself, without drawing on external sources of energy or information (in other words, a “closed system”) will experience an increase of entropy, or disorganization. This is, so far as all evidence goes, a universal principle of science, and seems to reflect God's primeval curse on “the whole creation” (Romans 8:22). That is, even though all things are being conserved in quantity by God, they are deteriorating in quality, running down toward physical chaos and biological death. But God Himself, who imposed these laws on His creation, is not bound by them. There is not even a “shadow of turning” with Him!

word of truth. We are “born again” through the incorruptible “word of God” (1 Peter 1:23; note also James 1:21; Ephesians 5:25-26).

firstfruits. See 1 Corinthians 15:20, 23. Christ is Himself the “firstfruits” from among the dead, but among “His creatures,” we are His firstfruits. There may be also a suggestion here, since James was writing specifically to and about Jewish believers in Christ, that these were considered His firstfruits, with Gentiles coming later. Even Paul, the apostle to the Gentiles, agreed that the gospel should be preached “to the Jews first” (Romans 1:16).

superfluity of naughtiness. Instead of “superfluity of naughtiness,” read “abundance of wickedness.”

engrafted. This is the only occurrence of the word; the basic meaning is probably “implanted.”

in a glass. Note also James 1:25. The Word of God is like a mirror, which enables us to see ourselves as we are. See also 1 Corinthians 13:12; 2 Corinthians 3:18.

seem to be religious. The Greek word for “religious” is used only here in the New Testament. It refers to an outward show of piety, and does not necessarily refer to Christianity.

Pure religion. The word for “religion” is related to the word for “religious” (see above note). This word is used only in James 1:26-27, with one significant exception. In Colossians 2:18 it is translated “worshipping,” but in connection not with worshipping God, but angels. Since angels who receive worship are actually fallen angels following Satan, it follows that “religion” and “religious” are used in the Bible only in relation to pagan religions. The Christian faith is never called a religion in Scripture.