Hebrews 7:23-28

7:23 Now there have been many of those [the priests of Aaron’s line] priests [according to Josephus, approximately 83 high priests served Israel from Aaron (first high priest) to fall of second temple in AD 70], since death prevented them from continuing in office [the office, rather than the person, continued];

7:24 but because Jesus lives forever [in contrasts to the many priests who died and were succeeded by others (7:23)], he has a permanent priesthood.

7:25 Therefore he [Christ alone; no one can add to His work] is able to save completely [absolutely and for all time] those [Jesus paid the price for our sins once for all (cf. Heb. 9:24-28)] who come to God through him [cf. Acts 4:12], because he always [perpetual and continuous; not just once a year like the high priests] lives to intercede for them [those who come to God through Him].

7:26 Such a high priest meets our need—one who is holy [Jesus knew no sin], blameless [Jesus is without evil and completely innocent], pure [undefiled, unstained, uncontaminated], set apart from sinners [Christ’s sinless character sets Him apart from all others], exalted above the heavens [His present position (cf. Heb. 1:3); greater than earthly high priests; represents us in God’s presence].

7:27 Unlike the other high priests, he does not need to offer sacrifices day after day [no single animal sacrifice could permanently remove the stain of sin], first [before he could offer sacrifices for the sins of others] for his own sins, and then for the sins of the people. He [the perfect sacrifice] sacrificed for their sins once for all [His sacrifice took care of the penalty for sins “once for all” and ended the need for the sacrificial system] when he offered himself.

7:28 For the law appoints as high priests men who are weak [high priests were not perfect, sinful, and eventually dies]; but the oath [cf. Heb. 7:21], which came after the law, appointed the Son, who has been made perfect forever.

2:1 [in light of the truths revealed in chapter one…] We [indicates the writer was addressing Christians] must pay more careful attention [Gr. prosechein = consider your ways and act on what you know; we must not have a casual attitude toward Christian truth and sound doctrine], therefore, to what we have heard [the gospel; the Christian message (including the life, ministry, death, resurrection of Jesus); sound doctrine], so that we do not drift away [sound doctrine is best antidote to false doctrine and philosophies that can lead believers astray (cf. Col. 2:8), lead to complacency, or stunt spiritual growth].

2:2 For if [because] the message spoken by angels [Jews believed God mediated the Ten Commandments to Moses on Sinai through angels (Deut. 33:2; Acts 7:38,53; Gal. 3:19)] was binding [had weight of God’s authority behind it], and every violation and disobedience received its just punishment [Israelites disciplined for violation and disobedience of OT revelation],

2:3 how [in light of the surpassing nature of the message of salvation brought to us by God’s Son] shall we escape [to avoid a serious or unwanted outcome] if we ignore [neglect or disregard] such a great salvation [refers to sanctification or growth toward spiritual maturity; answer: we cannot escape]? This salvation, which was first announced by the Lord [cf. Lk. 19:9; Jn. 4:22], was confirmed to us by those who heard him [eyewitnesses; cf. Jn. 15:27].

2:4 God also testified to it by [note the following ways in which God authenticated His message…] signs [point to something of greater importance], wonders [awe-inspiring acts that cause people to take notice] and various miracles [or “deeds of power”], and gifts [Rom. 12; 1 Cor. 12–14; Eph. 4] of the Holy Spirit distributed according to his will [1 Cor. 12:11].

2:5 It is not to angels [means “messengers”; referred to as “servants” (Heb. 1:7) and “ministering spirits” (Heb. 1:14)] that he [God] has subjected the world to come [the Messianic kingdom initiated by Christ and which He will inherit at His second coming (cf. Heb. 1:2)], about which we are speaking.

2:6 But there is a place where someone has testified [cf. Ps. 8:4]: “What is man that you are mindful [from Heb. “zakar” which has the basic meaning of “remember”; cf. Ps. 139:17-18 re: God’s constant thoughts about us] of him, [note parallel statement used to emphasize the first statement…] the son of man [means same as “man” in first part of verse; Jesus used the term Son of man to refer to Himself (Jn. 1:51] that you care [from Heb. “paqad” which means “look after”] for him? 


2:7 You made him [these words remind us that man is neither an accident nor a product of evolution] a little lower than [but higher than the rest of creation] the angels [Heb. “Elohim” can be translated gods, angels, or heavenly angels]; you crowned him with glory and honor 


2:8 and put everything under his [some Bible students see this as reference to Adam and humanity, others to Jesus] feet? In putting everything under him [Jesus, the Son of man], God left nothing that is not subject to him [God gave Jesus dominion over everything (see Eph. 1:20-23)]. Yet at present [these hopeful words speak of a future day when we will see the fulfillment of God’s purposes] we do not see everything subject to him.

2:9 But we see [by faith] Jesus [first use of this name in this book], who was made a little lower [some old manuscripts read “for a short time” instead of “a little lower”] than the angels [a reference to Jesus’ incarnation], now crowned with glory and honor because he suffered death, [the purpose of the incarnation…] so that by the grace [unmerited favor] of God he might taste [or experience] death [cf. Phil. 2:8-9] for everyone.

2:10 In bringing many sons to glory [this happens through a right relationship with Jesus], it was fitting that God, for whom and through whom everything exists, should make the author [“one who goes first so others may follow”; Gr. “archegos” can be translated “captain” (KJV), “author” (NASB, NIV), “source” (HCSB), “leader” (NEB), and “pioneer” (REB, NRSV); This noun “is difficult to translate satisfactorily” and signifies one who is both the source or initiator and the leader … one who first takes action and then brings those on whose behalf he has acted to the intended goal.” (Philip Edgcumbe Hughes)] of their salvation perfect [or complete; in the sense of fulfilling God’s purpose] through suffering [essential to the completion of His mission].

2:11 Both the one [Jesus] who makes men holy [to sanctify; to set apart for God’s purposes] and those [Christians; those who have placed their faith in Christ alone for salvation] who are made holy are of the same family [“have the same Father” (NLT)]. So Jesus is not ashamed [cf. Lk. 9:26] to call them brothers.

2:12 He says [cf. Ps. 22:22], “I will declare your name to my brothers [fulfilled after the resurrection (Jn. 20–21)]; in the presence of the congregation [Gr. ekklesia] I will sing your praises.”

2:13 [cf. Isa. 8:17] And again, “I will put my trust in him.” And again he says [cf. Isa. 8:18], “Here am I, and the children [His spiritual brothers (Heb. 2:11,12) and congregation or God’s people (Heb. 2:12)] God has given [cf. Jn. 10:28-29] me.”

2:14 Since the children have flesh and blood, he too shared in their humanity [by becoming flesh and blood (but Jesus did not share our sinful nature); cf. Jn. 1:14] so that by his death [Jesus could pay the penalty for our sins because He was innocent of any sin; Christ destroyed death’s power by dying] he might destroy [to render impotent; to nullify; to make ineffective] him who holds the power of death—that is, the devil—

2:15 and free [to deliver or to release] those who all their lives were held in slavery by their fear of death [the fear of death has no power over those who have placed their faith in Christ for salvation].

2:16 For surely it is not angels [are not the objects of God’s redemptive love and grace] he helps, but Abraham’s descendants [people; human beings; the Jews (Matt. 15:24; Rom. 1:16) and every individual who trusts Him for salvation (Gal. 3:29)].

2:17 For this reason he had to be made like his brothers [like human beings; like us] in every way [except for our sinful nature], in order that he might become a merciful and faithful high priest [represents others before God] in service to God [cf. Heb. 7–8], and that he might make atonement [propitiation: an offering that turns away God’s wrath; Jesus is the propitiation (or atoning sacrifice) for our sin] for the sins of the people [cf. Heb. 9–10].

2:18 Because he himself suffered when he was tempted [yet never sinned], he is able to help those [believers] who are being tempted.

1:1 In the past [the age of promise] God [the agent of the revelation described in these verses] spoke [Gr. “lalesas” indicates a process that continued over a period of time; progressive revelation (each truth adding to the preceding ones) that culminated in Jesus Christ] to our forefathers [Israelite ancestors, the patriarchs, those who lived before Christ] through the prophets [Gr. “prophetes” means “to speak in front of or for someone else”; the human channels of God’s revelation; cf. 2 Pet. 1:20-21 re: trustworthiness of the prophets’ words] at many times [throughout the span of OT history] and in various ways [such as: dreams, visions, angels, events],

Note: Some of the various ways in which God spoke include…
• visions (Isaiah) — Isa. 6
• dreams (Jacob) — Gen. 28:10-22
• personally (Abraham and Moses) — Gen. 18; Ex. 31:18
• object lessons — Jeremiah
• a failed marriage — Hosea
• pillar of cloud and pillar of fire — Ex. 13:21
• Urim and Thummim (decision-making) — Ex. 28:30; Num. 27:21

1:2 but in these last days [the age of fulfillment; the period between the incarnation and Second Coming] has spoken [Gr. “elalesen” indicates a process that is finished, sufficient, never to be added to; in a final and complete manner; four hundred years since Malachi was written] to us [contrast with “forefathers” in v. 1] by his Son [contrast with “prophets” in v. 1; superior to the prophets; God’s full and final revelation; God’s revelation moved from promise to fulfillment in Jesus Christ], whom he [note seven descriptions of Jesus and affirmations of His deity…] [1] appointed [to place] heir [cf. Ps. 2:8; Mk. 12:1-12] of all things, and [2] through whom he made [created; cf. Jn. 1:1-3; Col. 1:15-18] the universe.



1:3 The Son is [3] the radiance [reflection] of God’s glory [Jesus reflects God’s glory and reveals God’s character; Jn. 1:18; 10:30] and [4] the exact representation [character; imprint, image; Jesus explains God] of his being [Gr. hypostasis = the very substance of God; cf. Jn. 14:9], [5] sustaining all things by his powerful word [cf. Col. 1:17]. After he had [6] provided purification for sins [Jesus’ sacrifice eliminated the need for any other sacrifices for the atonement or cleansing from sins], [7] he sat down [His work was finished (as opposed to earthly priests whose work was never finished)] at the right hand [the place of authority, honor, power, prestige; cf. Ps. 110:1; Matt. 26:64] of the Majesty [this reference to God used only here and in Heb. 8:1] in heaven.

Note: Seven descriptions of Jesus and affirmations of His deity…
• heir of all things — Heb. 1:2
• agent of creation — Heb. 1:2
• radiance of God’s glory — Heb. 1:3
• exact representation of God — Heb. 1:3
• sustainer of the universe — Heb. 1:3
• purifier of people’s sins — Heb. 1:3
• ascended and exalted Lord — Heb. 1:3

1:4 So he became [He has always been superior to angels] as much superior [term occurs 13 times in Hebrews] to the angels [created beings subject to God’s authority] as the name [“Son” (Heb. 1:2)] he has inherited is superior [cf. Acts 4:12; Phil. 2:9-11] to theirs [the name “angel”; Gabriel (Dan. 8:16; 9:21; Lk. 1:19,26; name means “man or strength of God”) and Michael (Dan. 10:13,21; 12:1; Jude 1:9; Rev. 12:7; name means “Who is like God?”) are specifically named in Scripture; angels called “the sons of God” in Job. 1:6; 2:1 but never “the” Son of God].

Note: The work of angels in the Bible includes…
• Encouragement — Genesis 16:7ff
• Guidance — Exodus 14:19
• Punishment — 2 Samuel 24:16
• Exalt God — Isaiah 6:3
• Protection — Daniel 6:22; Matt. 18:10
• Patrol the Earth — Zechariah 1:9-14
• Fight Evil — 2 Kings 6:16-18; Revelation 20:1-2
• Messengers — Luke 1:26; Rev. 14:6-12
• Praise God — Revelation 7:11-12

Caution: Angels are not to be worshiped Col. 2:18; Rev. 19:1-10

1:5 [note seven OT quotations used to demonstrate Jesus’ superiority to angels…] For to which of the angels did God ever say, [1] “You are [describes an ongoing relationship] my Son [by contrast, angels are servants or “ministering spirits” (Heb. 1:14)]; today I have become your Father [Ps. 2:7]“? [2] Or again, “I will be his Father, and he [Jesus, not an angel] will be my Son [2 Sam. 7:14 (1 Chron. 17:13)]“?

1:6 And again, when God brings his firstborn [Gr. protokos; firstborn children had greater privileges and inheritance than siblings; does not mean Jesus was a created being] into the world [the incarnation; Jesus’ birth], he says, [3] “Let all God’s angels worship him [Deut. 32:43; Ps. 97:7; see also Lk. 2:13-14; Rev. 5:11-12].”

1:7 In speaking of the angels he says, [4] “He makes his angels [wind and fire are metaphors that illustrate angels status as created beings…] winds, his servants flames of fire [Ps. 104:4].”

1:8 But about the Son he says [Ps. 45:6-7], [5] “Your throne [no angel ever had a throne], O God [affirmation of Christ’s deity], will last for ever and ever, and righteousness will be the scepter [no angel ever had a scepter; symbol of authority] of your kingdom.



1:9 You have loved righteousness [cf. Amos 5:24; Acts 10:35] and hated wickedness; therefore God, your God, has set you above your companions by anointing [the noun “Christ” or “Messiah” derived from verb translated “anointed”] you with the oil of joy.”



1:10 [Ps. 102:25-27 cf. Heb. 1:10-12] He also says, [6] “In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands.



1:11 They will perish [all created things are temporary], but you remain; they will all wear out like a garment.



1:12 You will roll them up like a robe; like a garment they will be changed [all created things are subject to change]. But you remain the same, and your years will never end.”

1:13 [cf. Ps. 110:1] To which of the angels did God ever say, [7] “Sit at my right hand [the place of authority, honor, power, prestige; Jesus quoted this verse in reference to Himself (Matt. 22:44, cf. Acts 2:33-36)] until I make your enemies a footstool for your feet”?

Note: Seven OT quotations that affirm Jesus’ superiority to angels…
• Heb. 1:5a — Ps. 2:7
• Heb. 1:5b — 2 Sam. 7:14 (1 Chron. 17:13)
• Heb. 1:6 — Deut. 32:43 or Ps. 97:7
• Heb. 1:7 — Ps. 104:4
• Heb. 1:8-9 — Ps. 45:6-7
• Heb. 1:10-12 | Ps. 102:25-27
• Heb. 1:13 | Ps. 110:1

1:14 Are not all angels ministering spirits sent to serve [angels are servants; cf. Acts 12:7-10 re: Peter’s rescue from prison; cf. Ps. 34:7] those who will inherit salvation [Christians]?

5:1 Now listen, you rich [probably those mentioned in Jas. 2:6-7] people, weep and wail because of the misery [judgment] that is coming upon you.

5:2 Your wealth has rotted, and moths have eaten your clothes.

5:3 Your gold and silver are corroded [tarnished; their hoarded wealth lay idle, not helping anyone]. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days.

5:4 Look! [the rich were guilty of injustice…] The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty.

5:5 You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter [refers to the day of judgment].

5:6 You have condemned [by using the legal system to their advantage] and murdered innocent [literally means “righteous” and signifies the people of God] men, who were not opposing you.

5:7 Be patient [long-tempered; to have endurance for the long-haul; self-restraint that does not retaliate against those who oppress], then [therefore], brothers [those Christians oppressed by the rich (cf. Jas. 5:1-6)], until the Lord’s coming [Gr. “parousia” literally means “presence”; the second coming of Jesus Christ (cf. 1 Thess. 2:19)]. See how the farmer waits [conveys idea of eager anticipation] for the land to yield its valuable [because it is vital for survival] crop and how patient he is for the autumn and spring rains.

5:8 You too [like the farmer who patiently waits for the harvest], be patient and stand firm [literally “strengthen your hearts”; conveys idea of strength and stability], because the Lord’s coming is near [believers should remain in a constant state of readiness for His return].

5:9 Don’t grumble [indicates a muffled muttering or complaining under the breath] against each other, brothers, or you will be judged. The Judge [the Lord] is standing at the door!

5:10 Brothers, as an example [a model or pattern intended for imitation] of patience in the face of suffering, take the prophets [God’s instruments and representatives who communicated His word and often suffered mistreatment] who spoke in the name of the Lord [or “with the Lord’s authority”].

5:11 As you know, we consider blessed those who have persevered [literally “to remain under” or “to endure under hardship”]. You have heard of Job’s perseverance and have seen what the Lord finally brought about [God vindicated Job: restored his wealth and gave him more children (cf. Job 42:12-15)]. The Lord is full of compassion [literally means “large-hearted”] and mercy.

5:12 Above all, my brothers, do not swear [a Christian should not have to attach an oath to guarantee the truthfulness of His words (cf. Matt. 5:33-37)]—not by heaven or by earth or by anything else. Let your “Yes” be yes, and your “No,” no, or you will be condemned.

5:13 Is any one of you in trouble [refers to suffering or any kind of difficulty (particularly that which comes as a consequence of faith)]? He should pray [the antidote to suffering; should keep on praying]. Is anyone happy? Let him sing songs of praise.

5:14 Is any one of you sick [this word also means weak or without strength; physically ill]? He should call [suggests urgency] the elders [NT identifies office of elder with that of bishop (overseer) and pastor (cf. Acts 20:17,28; Titus 1:5,7); gave pastoral and spiritual leadership to churches] of the church to pray over him and anoint [to rub with oil] him with oil [some see this as a reference to medicine (cf. Lk. 10:34) and others see this as a symbol of the Holy Spirit] in the name of the Lord.

5:15 And the prayer offered in faith will make the sick [the weary or faint one] person well; the Lord will raise him up. If he has sinned [sickness may be a result of an individual’s sins (Mk. 2:1-12); not all physical suffering is caused by sin (cf. Jn. 9:3)], he will be forgiven.

5:16 Therefore [appropriately] confess [don’t remain in denial] your [personal] sins to each other [a trusted friend (accountability partner) who will not betray your confidence] and [continually] pray for each other so that you may be healed [even of the lingering guilt that follows an abortion]. The [intercessory] prayer of a righteous [an individual who strives to live in obedience to God] man is powerful and effective.

Note: How have the fervent prayers of others helped you make it through a crisis?

5:17 Elijah was a man just like us [having the same nature as we do]. He prayed [cf. 1 Kings 17:1; 18:42-45] earnestly [literally “he prayed with prayer”] that it would not rain, and it did not rain on the land for three and a half years.

5:18 Again he prayed, and the heavens gave rain, and the earth produced its crops.

5:19 My brothers, if one of you [a professing Christian; see also 1 Cor. 10:12] should [willful rejection of God’s will] wander [stray from the right path and head in the wrong direction] from the truth [right doctrine and conduct] and someone should [redemptively and responsibly] bring him back [restoration with God and the church],

5:20 remember this: Whoever [gently and compassionately] turns [course correction by forsaking sin and returning to God] a sinner from the error of his way will save him from death [e.g., as in the case of drug abuse or, in the case of abortion, an infant’s life] and cover over [help the sinner avoid] a multitude of sins [and their dire consequences].

Note: In what ways can our redemptive response impact the lives of people involved in sin?

4:1 What causes fights [refers to a continual state of war; chronic hostilities as in a war] and quarrels [refers to individual conflicts or single encounters as in a battle] among you [the believers to whom he was writing]? Don’t they come from your desires [denotes sinful, sensual pleasures; implies physical cravings associated with bodily appetites; our Eng. word “hedonism” derived from Gr. word] that battle within you?

4:2 You want [to yearn for or crave; to lust or covet; anxious seeking] something but don’t get it. You kill [murder] and covet [to burn with envy; to be filled with jealousy; to grasp at what is not ours], but you cannot have what you want. You quarrel and fight [cf. Jas. 4:1]. You do not have, because you do not ask [in prayer; with an attitude of humility] God [only God can satisfy all our needs].

4:3 When you ask [on those occasions when they actually prayed], you do not receive, because you ask with wrong motives [literally means “with evil intent”], that you may spend [squander or waste] what you get on your pleasures [cf. “desires” in 4:1].

Note: How would you evaluate your prayers? What percentage of your requests could be classified as selfish?

4:4 You adulterous people [spiritual unfaithfulness], don’t you know that friendship [such friendship is evidence of spiritual unfaithfulness] with the world [the system of evil controlled by Satan; cf. 1 Jn. 5:19] is hatred toward God? Anyone who chooses to be a friend of the world becomes [is rendered or considered] an enemy of God.

4:5 Or do you think Scripture [use here inclusive of OT and Paul’s writings] says without reason [emptily or vainly] that the spirit [the inner part of our being] he caused to live in us envies intensely?

4:6 But he gives us more [greater] grace [God’s undeserved love and acceptance]. That is why Scripture says [cf. Prov. 3:34]: “God opposes [or resists: a military term meaning “to battle against”] the proud [those who attach undue importance to themselves] but gives grace [God shows His favor] to the humble [those who willingly submit to God and His ways].”

4:7 [note ten imperatives…] [1] Submit [to render obedience; to place oneself under God and His authority] yourselves, then, to God. [2] Resist [to take a stand against] the devil [literally “slanderer”], and he will flee from you.

Note: Why is it necessary to submit to God before resisting the devil?

4:8 [3] Come near [an invitation to those who had drifted away from God because of their evil practices (cf. Jas. 4:1-4)] to God [the place of safety] and he will come near to you [like father of prodigal son (Lk. 15:11-32)]. [4] Wash [because sin makes us unclean] your hands [represent our lifestyles and behaviors], you sinners, and [5] purify your hearts, you double-minded [those who tried to be friends with world and God; cf. Jas. 1:8].

4:9 [6] Grieve [means “to be sorrowful” because of awareness of sin], [7] mourn [passionate grief or sorrow] and [8] wail [outward display of grief]. [9] Change [means “to turn about”] your laughter to mourning and your joy to gloom [a downcast look or a feeling of heaviness].

4:10 [10] Humble [means to recognize who we are and who God is] yourselves before the Lord, and he will lift [exalt] you up.

4:11 Brothers, do not [quit the habit of] slander [to speak against other person] one another. Anyone who speaks against his brother or judges him speaks against the law and judges it [probably refers to the royal law (cf. Jas. 2:8)]. When you judge the law, you are not keeping it, but sitting in judgment on it.

4:12 There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?

4:13 Now listen, you who say, “[travel schedule…] Today or tomorrow we will go to this or that city, [time schedule…] spend a year there, [business schedule…] carry on business and make money.”

4:14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes [cf. Ps. 39:4-6; 103:14-16].

Note: What is the difference between boastful presumption and wise planning?

4:15 Instead, you ought to say, “If it is the Lord’s will, we will live and do this or that.”

4:16 As it is, you boast and brag. All such boasting [presumptuous and arrogant boasting] is evil.

4:17 Anyone, then, who knows the good he ought to do and doesn’t do it [sins of omission], sins.

3:1 Not many of you should presume to be teachers [apparently many Jewish Christians wanted to teach (though they lacked the maturity and/or giftedness to do so); teachers played an important role in the early church (cf. 1 Cor. 12:28; Eph. 4:11); some wanted to be teachers because they desired the status, respect, and authority that came with the position; not all who want to be teachers have the spiritual gift of teaching; unfit teachers can be as harmful as false teachers], my brothers, because you know that we [James included himself] who teach will be judged more strictly [legal term that refers to a greater sentence from a judge].

Note: What is the danger of recruiting individuals to teach too quickly after their conversion?

3:2 [James turned his attention to speech, the primary means of communication for teachers] We all [everyone, not just teachers] stumble [used figuratively here: means “to commit sin”] in many ways. If anyone is never at fault in what he says, he is a perfect [complete or mature] man, able to keep his whole body in check [does not allow his body to become instrument of sin].

Note:
“The Tongue”
by Philip Burroughs Strong

“The boneless tongue, so small and weak,
Can crush and kill,” declares the Greek.

“The tongue destroys a greater horde,”
The Turk asserts, “than does the sword.”

A Persian proverb wisely saith,
“A lengthy tongue—an early death”;

Or sometimes takes this form instead,
“Don’t let your tongue cut off your head.”

“The tongue can speak a word whose speed,”
Says the Chinese, “outstrips the steed”;

While Arab sages this impart,
“The tongue’s great storehouse is the heart.”

From Hebrew wit the maxim sprung,
“Though feet should slip, ne’er let the tongue.”

The sacred writer crowns the whole,
“Who keeps his tongue doth keep his soul.”

3:3 [James used three illustrations from daily life to illustrate that the effectiveness of the instrument, not its size, is most important] When we put [1] bits [small piece of metal with reins attached] into the mouths of horses to make them obey us, we can turn the whole animal [illustrates how a small thing has influence over something much larger].

3:4 Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small [2] rudder wherever the pilot wants to go.

3:5 Likewise the tongue is a small part of the body, but it makes great boasts [arrogant bragging or talking big]. Consider what a great forest is set on fire by a small [3] spark.

3:6 The tongue also is a fire [and therefore has the potential for great destruction; an uncontrolled tongue can destroy relationships, reputations, and churches], a world of [all kinds of] evil among the parts of the body. It [the destructive use of speech] corrupts [spots, stains, defiles] the whole person, sets the whole course of his life [all of life from birth to death] on fire, and is itself set on fire by hell [“Gehenna” is Gr. form of Heb. name of Valley of Hinnom (place near Jerusalem where people burned their trash); Gehenna a symbol for eternal fire and final judgment (Mk. 9:43,47); cf. Matt. 5:22].

3:7 All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man [emphasizes humanity’s control over animal world],

3:8 but [in contrast to the taming of various kinds of animals] no man [however, the indwelling Holy Spirit can help people gain control of their tongues] can tame [to subdue or conquer] the tongue. It is a restless [unruly and unrestrainable; like an animal pacing back and forth in a cage] evil, full of deadly poison [like a deadly snake].

3:9 With the tongue we praise [our Eng. Word “eulogy”: to offer good words or to speak well of someone; represents the highest use of the tongue] our Lord and Father, and with it [the same tongue] we curse [to invoke evil] men, who have been made in God’s likeness.

3:10 Out of the same mouth [Spurgeon said “What lies in the well of the heart comes up in the bucket of speech.”; cf. Mk. 7:15,20-23] come praise and cursing. My brothers [James was addressing Christians], this should not be [it is inappropriate or incongruous].

3:11 Can both fresh [literally “sweet” or good for drinking] water and salt [literally “bitter” or unfit for drinking] water flow [refers to “gushing forth” or “bubbling up”] from the same spring [rhetorical question with negative answer]?

3:12 My brothers, [James turned to an agricultural metaphor to reinforce his point about inconsistent speech] can a fig tree bear olives, or a grapevine bear figs? [the answer is “no”] Neither can a salt spring produce fresh water.

3:13 Who is wise and understanding among you [James answered this question in the next phrase]? Let him show it by his good life [cf. Matt. 6:19-21,33], by deeds done in the humility that comes from wisdom.

3:14 But if you harbor bitter envy [anger at the accomplishments and successes of others] and selfish ambition [cf. Phil. 2:3] in your hearts, do not boast about it or deny the truth [the truth that we are harboring bitter envy and selfish ambition].

3:15 Such “wisdom” does not come down from heaven but is earthly, unspiritual, of the devil .

3:16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

3:17 But the wisdom that comes from heaven [literally “from above”] is first of all [means “first in rank”] pure [means “holy” or “separate”]; then peace-loving [cf. Matt. 5:9], considerate [patient, reasonable, fair in dealing with others], submissive [compliant and approachable, willing to yield (as long as no serious moral or doctrinal issue is at stake)], full of mercy [compassion shown toward the needy] and good fruit [probably kind, helpful actions on behalf of needy], impartial [cf. Jas. 2:1] and sincere [to be sincere or without double-mindedness or hypocrisy].

3:18 Peacemakers [those who love and try to promote peace; cf. Matt. 5:9] who sow in peace raise a harvest of righteousness [conduct that pleases God; actions that conform to God’s will].

2:1 My brothers [James was addressing a family matter], as believers [we are bound together as believers in the family of faith] in our [personal ownership and relationship] glorious [cf. Jn. 1:14] Lord [Gr. “kurios”] Jesus [name means “Yahweh is Savior”] Christ [Gr. word used to translate messiah (anointed one)], don’t [stop something in progress] show favoritism [partiality].

Note: Impartiality is an attribute of God. Read Deut. 10:17; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25. Impartiality is an attitude Jesus practiced. Read Matt. 22:16; Mk. 12:14; Lk. 20:21.

2:2 Suppose [a hypothetical case study] a man comes into your meeting wearing a gold ring [quality of the ring indicated social status] and fine [either elegant and luxurious or fresh and clean] clothes, and a poor [one in abject poverty; possibly a beggar; cf. Zech. 7:9-10] man in shabby [filthy, dirty] clothes also comes in.

2:3 If you show special attention [to look with favor on] to the man wearing fine clothes and say, “Here’s a good [comfortable and favored; preferred seating] seat for you,” but say to the poor man, “You stand there [standing room only]” or “Sit on the floor by my feet, [poor man given neither dignity or comfort]”

Note: List ways in which churches today favor the rich and discriminate against the poor. Are you sometimes uncomfortable in the presence of certain people?

2:4 have you not discriminated [to make a distinction] among yourselves [between church members or within oneself] and become judges with evil thoughts [obvious answer is “yes”]?

Note: How do other people influence the prejudices we have?

2:5 Listen, my dear brothers: Has not God chosen those who are poor [those who have little money; the poor are more apt to be aware of their powerlessness; riches can keep people from recognizing their need for God (cf. Mk. 10:23; Lk. 12:34)] in the eyes of the world to be rich in faith and to inherit the kingdom [cf. Lk. 6:20] he promised those who love him?

2:6 But you have insulted [to dishonor; by not treating them as God treats them; cf. Rom. 12:10] the poor. [note James’ three questions] [1] Is it not the rich who are exploiting [to oppress; to use someone for profit] you? [2] Are they not the ones who are dragging you into court [cf. Matt. 18:23-35]?

2:7 [3] Are they not the ones who are slandering [speaking evil of Christ and His followers; to blaspheme; cf. 1 Pet. 4:13-14] the noble name of him [Christ] to whom you belong?

2:8 If you really keep the royal [from the King of kings] law found in Scripture [cf. Matt. 22:37-40], “Love your neighbor [included enemies (Matt. 5:44); cf. parable of the good Samaritan (Lk. 10:25-37)] as yourself,” you are doing right.

2:9 But if [word assumes the reality of the condition] you show favoritism, you sin [prejudice is sin] and are convicted [to convince with overwhelming evidence] by the law as lawbreakers [transgressor: one who steps across a boundary].

2:10 For whoever keeps the whole law and yet stumbles [to go astray; to sin] at just one point is guilty of breaking all [because the law is a unity rather than a series of unrelated requirements] of it.

2:11 For he who said, “Do not commit adultery [Seventh Commandment],” also said, “Do not murder [Sixth Commandment].” If you do not commit adultery but do commit murder, you have become a lawbreaker.

2:12 Speak and act [these words cover all human behavior] as those who are going to be judged [refers to believers being judged for the kind of lives they have lived (cf. 1 Cor. 3:12-15)] by the law that gives freedom [phrase used in 1:25; God’s moral law, God’s Word, the gospel],

2:13 because judgment without mercy [merciful actions are evidence that we have a personal relationship with Christ; cf. Matt. 5:7] will be shown to anyone who has not been merciful. Mercy triumphs over judgment!

2:14 What good is it, my brothers, if a man claims [talk is cheap; easy to say] to have faith but has no deeds [actions done in obedience to God]? [the next question is constructed to expect a negative answer…] Can such faith save him?

2:15 Suppose a brother or sister [those within reach; cf. Gal. 6:10] is without clothes [or poorly clad] and daily food.

2:16 If one of you says to him, “Go, I wish you well [standard farewell blessing]; keep warm and well fed [or, “God help you with your needs because I certainly do not have the time to do so.”],” but does nothing about his physical needs, what good is it [cf. 1 Jn. 3:17-18]?

2:17 In the same way, faith by itself, if it is not accompanied by action [the fruit of faith], is dead [faith that has no works does not work].

2:18 But someone will say, “You have faith; I have deeds [as if the two are separate expressions of Christianity].” Show me your faith without deeds, and I will show you my faith by what I do.

2:19 You believe that there is one God [cf. Deut. 6:4; one of the foundational doctrines of Christianity]. Good! Even the demons [evil spiritual beings opposed to God] believe [intellectual belief alone is not life-changing faith; belief in a doctrine alone has no saving power] that—and shudder [to tremble with fear].

2:20 You foolish [empty or senseless; a hollow man; one lacking intellectual understanding and moral and spiritual insight] man, do you want evidence that faith without deeds is useless?

2:21 Was not our ancestor Abraham considered [declared] righteous [to vindicate or to show to be righteous] for what he did when he offered his son Isaac on the altar [recorded in Genesis 22:1-19]? [the answer to this question is “yes”]

2:22 You see that his faith and his actions were working [suggests a continuous, habitual activity] together [complementing one another], and his faith was made complete [perfected or brought to maturity; brought to its goal] by what he did.

2:23 And the scripture was fulfilled that says [cf. Gen. 15:6], “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend [cf. 2 Chron. 20:7; Isa. 41:8].

2:24 You see that a person is justified by what he does [in the sense that what they do demonstrates that their hearts are right with God; important to understand that they are not declared righteous because of their works; God requires good deeds from those who are members of His family] and not by faith alone.

2:25 In the same way, was not even Rahab [lived in Jericho (the first city the Israelites conquered as they entered Canaan); cf. Josh. 2; Heb. 11:31; Rahab confessed her belief in the one true God (Josh. 2:11)] the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? [the answer to this question is “yes”]

2:26 As the body without the spirit [refers to the breath of life] is dead, so faith without deeds is dead [useless].

1:1 James [the half-brother of Jesus], a servant [Gr. “doulos” (servant, slave); this is the only title James used to identify himself; important qualities in a servant include obedience, humility, loyalty] of God and of the Lord [this title was blasphemous to the Jews and treasonous to the Romans] Jesus [the earthly name of God with us (Immanuel)] Christ [the anointed one], To the twelve tribes scattered [Gr. “diaspora” refers to Jews who had left their land by force or by choice; cf. Acts 8:1] among the nations [“It is hard to find a spot in the whole world which is not occupied and dominated by the Jews.” (Strabo, a geographer who was contemporary with Jesus)]: Greetings [Gr. “chairein”].

1:2 Consider [to regard, count, deem, reckon] it pure joy [genuine rejoicing], my brothers [a reminder that we do not have to face trials alone; we are vulnerable when we try to face trials alone because “Satan is a pirate looking for a vessel without a fleet”], whenever [not “if” but “when”] you face [or “fall into” trials or are ambushed (cf. Lk. 10:30); some rejoice only when they escape trials] trials [represent the possibility of growth] of many kinds [multicolored],

Note: What trial are you going through right now? What hope do you have in the midst of this trial?

1:3 because you know that the testing [Gr. “dokimion”; the results of the trial; tests are opportunity to show what we have learned; God helps believers mature through trials] of your faith develops [produces] perseverance [endurance; staying power; steadfastness under trial].

Note: What do you think God may be trying to accomplish by allowing pain and grief into your life? Have your trials produced the perseverance that James described or have they produced bitterness?

1:4 Perseverance must finish its work so that you may be [1] mature [experienced; seasoned] and [2] complete [fully trained; a developed Christian], [3] not lacking anything [security that comes from trusting God and knowing that He has what we need and is able to supply it when we need it].

1:5 [trials (1:2-4) often accentuate our need for wisdom] If [or “since”] any of you lacks wisdom [we need wisdom to face the trials of life], he should ask [rather than despair] God, who gives [cf. Rom. 8:32] generously to all without finding fault [God will never complain or criticize us for asking Him for wisdom], and it [wisdom; God’s guidance; the wisdom to do and to remain in His will] will be given to him.

1:6 But [note that faith is the condition for receiving] when he asks, he must believe and not doubt [to be in two minds (about God’s character); to oscillate between belief and unbelief], because he who doubts is like a wave [a picture of that which is unsettled] of the sea, blown and tossed by the wind.

1:7 That man should not think he will receive anything from the Lord;

1:8 he is a double-minded [claiming to trust God while keeping other options open in case God does not come through] man, unstable in all he does.

1:9 The brother in humble circumstances [“in humble circumstances” (Gr. “tapeinos) refers to those who are lowly, poor, powerless, and insignificant in the world’s eyes] ought to take pride [or rejoice in the fact that God regards him as a person of great worth] in his high position [as a child of God].

1:10 But the one who is rich should take pride in his low position [humility], because he will pass away like a wild flower.

1:11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away [cf. Ps. 39:4-6] even while he goes about his business [literally “goings”; a reminder that disaster and death often strike unannounced; cf. Jas. 4:13-17].

1:12 Blessed [Gr. “makarios”: the same word used by Jesus in the Beatitudes (Matt. 5:3-12)] is the man who perseveres under trial, because when he has stood the test [literally means “having become approved”], he will receive the crown of life that God has promised to those who love him.

1:13 When tempted [Gr. peirasmos; here refers to the appeal of an inward desire to do evil; read Matthew 4:1-11; 1 Corinthians 10:13; and 2 Timothy 2:22], no one should say [people have been making excuses (shift blame) for their sins since the Garden of Eden], “God is tempting me.” For God cannot be tempted by evil [there is nothing in God that is attracted to evil; God is “untemptable”], nor [because evil is repulsive to God and in total opposition to His nature and purpose] does he tempt anyone;

Note: List some excuses people make when they sin.

1:14 but each one is tempted when, by his own evil [desires contrary to God’s will] desire [Gr. epithumia is a neutral word; cf. Phil. 1:23 where the word refers to a good desire], he is dragged [or drawn] away [as a hunter draws an animal into a trap] and enticed [lured like a fish; to satisfy an appropriate desire in an inappropriate way].

Note: How does a fisherman use deceit to make danger look attractive or to mask danger entirely?

1:15 Then, after desire has conceived [when a person actually yields to temptation], it gives birth to sin; and sin, when it is full-grown, gives birth to death [spiritual separation from God; cf. Rom. 6:23; 7:7-12; 1 Jn. 2:16-17; 3:14]; loss of spiritual vitality for a disobedient Christian].

1:16 Don’t be deceived [stop being deceived; to be led astray; do not be deceived into thinking that God is the source of temptation], my dear brothers.

1:17 Every good [God’s gifts do never encourage evil desire or sin] and perfect [God’s gifts fulfill His will for His people] gift is from above [indicates heavenly origin of good and perfect gifts], coming down from the Father of the heavenly lights [He created the sun, moon, and stars], who does not change [His character is trustworthy (cf. Mal. 3:6)] like shifting shadows.

1:18 He chose to give us birth [the new birth] through the word of truth [the gospel of salvation (cf. Eph. 1:13)], that we might be a kind of firstfruits [the first portion of the harvest, which was given to God; cf. Lev. 23:9-14] of all he created.

1:19 My dear brothers, take note of this [note three forms of self-discipline]: Everyone should be [1] quick [implies a readiness to heed what we hear] to listen [to God’s Word; everything we hear should be checked by God’s Word lest we fall prey to false teaching and error], [2] slow to speak [you cannot listen when you are speaking; may be admonition to new Christians who wanted to become teachers of God’s Word before they understood it themselves] and [3] slow to become angry [anger can be a hindrance to listening to God’s truth],

Note: “We have two ears but only one mouth that we may hear more and speak less.” (Zeno)

1:20 for man’s anger [anger often leads people into sinful actions and words] does not bring about [or produce] the righteous life that God desires.

1:21 Therefore, get rid of [put away] all moral filth [morally degenerate behaviors; everything that God considers impure; all that is contrary to God’s Word and hinders from living a righteous life] and the evil that is so prevalent and humbly [means to be teachable] accept [has the idea of welcoming; open your heart to the influence of God’s Word] the word planted in you [planted in the soil of an open heart], which can save [or rescue from the destructive influence of sin] you.

1:22 Do not merely listen [in James’ day people accustomed to hearing Scripture read because they did not possess personal copies of Scripture; cf. 1 Tim. 4:13 re: “the public reading of Scripture”] to the word, and so deceive [to deceive oneself through fallacious reasoning] yourselves. Do what it says [cf. Lk. 11:28; Rom. 2:13].

Note: Do you obey God’s Word because you want to or because you have to?

1:23 Anyone who listens to the word but does not do what it says [listens with no intention of obeying] is like a man who looks at his face in a mirror [God’s Word reflects what is in our lives and shows us what we look like on the inside]

1:24 and, after looking at himself, goes away and immediately forgets [implies the look was casual rather than careful] what he looks like.

1:25 But the man who looks intently [with serious attention] into the perfect law [cf. “royal law” in 2:8; cf. Matt. 23:37-40] that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed [cf. Lk. 11:28] in what he does [cf. Ps. 1:1-3].

1:26 If anyone considers [important thing is what God considers us to be] himself religious and yet [must be evidence of our faith in our actions] does not keep a tight rein [to put a bridle in own mouth] on his tongue [cf. Jas. 1:9; 3:1-12; Mark 7:20-23], he deceives himself and his religion is worthless [nonproductive; empty; useless].

Note: Does what you choose to talk about and the way in which you speak indicate to others that your faith is real? List ways in which the tongue can dishonor God and offend others?

1:27 Religion that God our Father accepts as pure [free from contamination] and faultless is this [note the practical nature of the religion God accepts]: to look after orphans and widows [two of the most vulnerable members of society] in their distress and [concern about others must be balanced with concern about our own life] to keep oneself from being polluted by the world [cf. Jn. 17:15].

Note: How is your inner faith expressed outwardly in daily life?

5:1 To the elders among you, I appeal as a fellow elder and a witness of Christ’s sufferings who also will share in the glory to be revealed:



5:2 Be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve;



5:3 not lording it over those entrusted to you, but being examples to the flock.



5:4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.



5:5 In the same way, you who are younger [the most likely to resist authority], submit yourselves to your elders [the elders in the church who provide order and guidance]. All of you, clothe yourselves [relate to one another] with humility [cf. Prov. 3:34; Lk. 14:11; Jas. 4:6] toward one another, because, “God opposes the proud
    but shows favor to the humble.”



5:6 Humble [involves placing ourselves under God’s sovereign control and seeing others as people of worth in God’s eyes] yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.



5:7 Cast [cf. Ps. 55:22] all your anxiety [cf. Phil. 4:6-7] on him because he cares for you.

5:8 Be alert [an urgent admonition to Pay attention! Wake up!] and of sober mind. Your [the devil is our enemy] enemy [all the persecution believers suffer ultimately comes from one enemy] the devil [aka Satan, Beelzebub, Accuser; he hates God, God’s people, and God’s purposes] prowls around like a roaring [a lion will use fear to drive their pray into the jaws of another lion] lion [like a lion, the devil looks for the most vulnerable victims — especially those who are isolated from others, new believers, and the weak] looking for someone to devour [this is what happens when we are not alert].

5:9 Resist him, standing firm in the faith, because you know that the family of believers throughout the world is undergoing the same kind of sufferings.



5:10 And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast.



5:11 To him be the power for ever and ever. Amen.



5:12 With the help of Silas, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it.

5:13 She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark.



5:14 Greet one another with a kiss of love. Peace to all of you who are in Christ.

4:1 Therefore [looks back to 1 Pet. 3:18], since Christ suffered in his body [included His death for us on the cross], arm yourselves also with the same attitude [face suffering with the same resolve that Jesus faced suffering], because he [either refers to Jesus or to the believer] who has suffered in his body is done with sin [cf. “once for all” in 1 Pet. 3:18; Jesus dealt with sin conclusively and finally and did not need to deal with it again; statement implies that believers should be done with sin].

4:2 As a result, he does not live the rest of his earthly life for evil human desires, but rather for the will of God [cf. Lk. 22:42].

4:3 For you have spent enough time in the past doing what pagans [translates a Gr. word meaning “Gentiles”] choose to do—living in [1] debauchery [unrestrained and shameless sexual behavior], [2] lust [evil sexual desire], [3] drunkenness, [4] orgies [feasts characterized by drunkenness and disorderly behavior and sexual immorality], [5] carousing [drinking parties; loose and wild living] and [6] detestable idolatry [refers to the worship of anything other than the true God].

4:4 They think it strange that you do not plunge with them into the same flood of dissipation, and they heap abuse on you.

4:5 But they will have to give account to him who is ready to judge the living and the dead.

4:6 For this is the reason the gospel was preached even to those who are now dead, so that they might be judged according to men in regard to the body, but live according to God in regard to the spirit.

4:7 The end of all things is near. Therefore be clear minded and self-controlled so that you can pray.

4:8 Above all [more important than anything else], love [cf. 1 Cor. 13:13] each other [there are 35 “one another” passages in the NT] deeply, because love [“agape” or a self-sacrificing love that expects nothing in return] covers over a multitude of sins [cf. 1 Cor. 13:5].

4:9 Offer hospitality to one another [there are 35 “one another” passages in the NT] without grumbling.

4:10 Each one [each believer is gifted] should use whatever gift [Gr. “charisma”: a gift of grace] he has received [God determines gift or gifts we receive] to [we are accountable for what we do with our gifts] serve [“minister” is a verb form of Gr. “diakonia”] others [cf. Phil. 2:3-4], faithfully administering [God’s gifts are entrusted to believers as stewards] God’s grace in its various forms.

4:11 If anyone speaks [a broad category: may refer to a number of gifts such as prophesying or teaching], he should do it as one speaking the very words of God. If anyone serves [a broad category; should serve those in need within the body and all people in need (cf. Lk. 10:25-37; Gal. 6:10)], he should do it with the strength God provides [“Divine work can only be done in dependence upon divine strength.” (Watchman Nee)], so [ultimate goal of exercising spiritual gifts…] that in all things God [not the one exercising the gift] may be praised through Jesus Christ. [doxology…] To him be the glory and the power for ever and ever. Amen.

4:12 Dear friends [literally “beloved”], do not be surprised at the painful trial [or “fiery ordeal”] you are suffering, as though something strange were happening to you.

4:13 But rejoice that you participate in the sufferings of Christ [suffering for Christ], so that you may be overjoyed when his glory is revealed [when Christ returns].

4:14 If you are insulted [ridiculed; verbal abuse] because of the name of Christ, you are blessed, for the Spirit of glory [refers to the glory of Christ that will be revealed at His coming] and of God [cf. Isa. 11:2] rests on you [the glory of Christ that will one day be revealed when He appears now rests on persecuted believers in the Person of the Holy Spirit].

4:15 If you suffer, it should not be as a murderer [one who despises the image of God in another human being] or thief [one who has no regard for the property of others] or any other kind of criminal [an evildoer; a general term that includes all kinds of felonies and criminal actions; a Christian guilty of these things tarnishes the name of Christ], or even as a meddler [this term occurs only here in the NT; a busybody; one who takes on the task of correcting everyone else’s behavior].

4:16 However, if you suffer [to endure verbal abuse, physical punishment, imprisonment] as a Christian [this term appears in NT only three times (see also Acts 11:26; 26:28); a Christian was not one identified with a religion but rather one identified with the person of Christ], do not be ashamed [cf. Acts 5:41; 9:16], but praise God [for the privilege of suffering for the name of Christ] that you bear that name.

4:17 For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?

4:18 And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”

4:19 So then, those who suffer [some but not all will suffer] according to God’s will [suffering is never accidental] should commit themselves to their faithful Creator [God is faithful in times of suffering] and continue to do good [suffering should serve as incentive to do continue to do good].