James 2:14-26

In this passage James uses the word “faith” in two ways.

------The first is a full reliance on the grace of God (Romans 3:24,25; 4:5) for one's righteousness through the righteous life of Christ. This faith involves the receiving of Jesus Christ as one’s greatest treasure (Matthew 13:4), and desperately clinging to Him for forgiveness, righteousness, and union with God. This faith only comes as the response of a regenerate heart to the goodness of God.

-----The second is mental assent.

-----I will write “FAITH” when it refers to the first definition and “faith” it refers to the second definition. “Belief” or “believe” will be written so as to correspond to one definition or the other.

-----Note: FAITH is always faith, because no one ever truly treasures Christ while rejecting the Spirit of truth. However, faith is not always FAITH because many people believe correctly* and even trust that their righteousness is in Christ but do not treasure or cling to Christ. Rather, they trust and cling to the world (James 4).

----*I do not mean that those with faith (who think they have FAITH but don’t) believe correctly in regards to all things because indeed they must deviate from the truth in some degree in order to believe that they have been born of God. Those deviations are what James has written the book to correct. Those deviations are what he refers to as “deceiving yourselves” in James 1:22.

James 2:12-26

-----So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

-----[14] What good is it, my brothers, if someone says he has FAITH but does not have works? Can that faith save him? [15] If a brother or sister is poorly clothed and lacking in daily food, [16] and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? [17] So also faith by itself, if it does not have works, is dead.

-----[18] But someone will say, "You have faith and I have works." Show me your FAITH apart from your works, and I will show you my FAITH by my works. [19] You believe that God is one; you do well. Even the demons believe—and shudder! [20] Do you want to be shown, you foolish person, that faith apart from works is useless? [21] Was not Abraham our father justified by works when he offered up his son Isaac on the altar? [22] You see that faith was active along with his works, and faith was completed by his works; [23] and the Scripture was fulfilled that says, "Abraham BELIEVED God, and it was counted to him as righteousness"— and he was called a friend of God. [24] You see that a person is justified by works and not by faith alone. [25] And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? [26] For as the body apart from the spirit is dead, so also faith apart from works is dead.

What is the purpose of this passage?

-----Most commentaries say that James is speaking of being justified before men. This is certainly a convenient way to deal with the passage, and it corresponds clearly to verses 18 and 19. I do not think, however, that explanation adequately handles the passage. Justification before men is not James’s point in the immediate context or in the rest of the book. He writes this passage to refute the objection that is naturally raised to his previous statement in verse 13 about judgment. James said, “Judgment is without mercy to one who has shown no mercy.” To that some reply, “No, I am justified by faith.”

-----He is trying to prove that it is not contrary to the teaching of justification by FAITH alone to say that mercy will be given to those who have shown mercy or to say that only those who are steadfast will receive the crown of life (1:12). The reason is that sanctification follows justification of necessity. If sanctification is not present than justification has not occurred. In other words, the faith through which God justifies results in good works. The faith without good works is not justifying.

What good is it, my brothers, if someone says he has FAITH but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, "Go in peace, be warmed and filled," without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead.

-----Someone may easily claim that he has FAITH in Christ, but if it is not followed by justification (works) then it is an empty claim. That faith cannot save him. It is like saying that you have compassion but only offering words to alleviate the needs of the poor. That “compassion” is an empty claim no matter how sincerely they think they are compassionate. In a similar manner faith that is not followed by sanctification is not the kind that is born out of a regenerate heart, but it is the empty claim of a dead heart.

But someone will say, "You have faith and I have works. Show me your FAITH apart from your works, and I will show you my FAITH by my works. You believe that God is one; you do well. Even the demons believe—and shudder!” (The end of the quotation is debatable.)

-----Someone could rightly say to demonstrate your foolishness, “You have faith and I have works. Show me your FAITH (if indeed you have more than faith) without sanctification, and I will prove that I have FAITH by showing the sanctification that flows out of it. You believe true things about God. That is good, but is believing the truth really enough? The demons know all about God, and they cannot stand before His wrath.

THE JUSTIFICATION OF ABRAHAM

There are several things to remember in order to understand the remainder of the passage.

-----1. As we have clearly seen, James has not been arguing that works justify but that only FAITH justifies.

-----2. James writes with the understanding that Abraham was justified through FAITH. His audience knows Abraham was justified through FAITH alone, and he expects his words will be understood in light of that truth. James does not write to disprove Genesis 15:6, but to give his readers a greater understanding of it in relation to Genesis 22 (the offering of Isaac).

How was Abraham Justified by works?

-----James explains his meaning with three statements: “faith was active along with his works,” “faith was completed by his works,” and “the Scripture was fulfilled” by his works.

Faith was active along with his works.

-----James does not pick a work that was done to satisfy God’s requirements. Such a work would be contrary to grace and to FAITH, because FAITH trusts God for its righteousness. James picks a work that demonstrated trust in God. Hebrews 11:19 tells us that Abraham offered up Isaac because he believed that God was able to raise the dead. Abraham believed God in the offering up of his son. It was an act of belief.

-----Here, when James says that Abraham was justified by works he doesn't mean that Abraham performed a work that was capable of fulfilling or completing God's holy standard. He means that the FAITH through which he has been justified (Genesis 15:6) was active in that work. When he says, “Abraham was justified by works,” he speaks figuratively as if the act was the same as the faith and thus it grants justification. It is no different than when the other apostles speak as if confession (Romans 10:9) and baptism (Acts 2:38) are grounds for salvation or justification because they are acts of faith and thus inseparable** from faith. When such language is used no one should suppose that baptism and confession grants are meritorious works.

---**There are obvious exceptions to the inseparableness of these things, but they are few and far between in reality.

Faith was completed by his works.

-----James has already shown a concern for completeness in his letter. He told his audience, “Let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing (James 1:4).” “Perfect” is “teleios,” the same Greek word translated “completed” in James 2:22. James concern is that his audience’s salvation will be found complete when they stand before God. He knows that it is “the doers of the law who will be justified (Romans 2:13).” Those in his audience who do not repent of their friendship with the world will not be justified when they stand before God. The reason they will not be justified is that those who love the world and forsake God’s law have not been justified.

-----James uses Abraham to illustrate his concern to his audience. Because Abraham sacrificed Isaac he would stand before God justified. This was not because he mustered up enough willpower in Genesis 22 to complete his faith in Genesis 15:6 and thus make his faith FAITH, but because without his works his faith would have been found lacking. Abraham’s works completed his faith in the same way apples complete an apple tree. It is not that an apple tree is half an apple tree before it has apples, but that before an apple tree has apples its nature is in question, and once it has apples it is doing what an apple tree necessarily does.

-----

The Scripture was fulfilled.

-----James says that when Abraham offered up Isaac “the Scripture was fulfilled that says, 'Abraham believed God, and it was counted to him as righteousness.'” When scripture is “fulfilled” it means an event has taken place that the scripture declared before hand. The fulfillment of the statement in Isaiah 7:14, “a virgin shall be with child” occurred when a virgin, Mary, was found to be with the child, Christ, conceived of the Holy Spirit.

-----The statement “Abraham believed God, and it was counted to him as righteousness,” refers to past events. Common sense says that a statement about the past needs no fulfilling, but if a statement about a past event makes necessary demands on the future then that statement could be fulfilled.

-----Moses says about the past, “Abraham believed God, and it was counted to him as righteousness,” or, in other words, “Abraham was justified.” That statement about the past puts a demand on the future: “Abraham will be sanctified.” If Abraham is justified at one moment in time, then he must be sanctified at all following moments up unto his death. For the statement, “Abraham was justified,” to be true, Abraham's sanctification must follow. So when Abraham offered up Isaac [sanctification] he fulfilled the future demand of Genesis 15:6, and thus proved that Genesis 15:6 was true in regards to justification.

You see that a person is justified by works and not by faith alone. And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead.

-----Here James writes about Rahab as he did regarding Abraham. In the last sentence he returns to the statement, “faith apart from works is dead” as a clue that, although he has been speaking differently in regards to Abraham and Rahab, he has never deviated from his original argument that only FAITH justifies.

James 2:1-13

James 1:26-2:13

-----If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

-----[2:1] My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. [2] For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, [3] and if you pay attention to the one who wears the fine clothing and say, "You sit here in a good place," while you say to the poor man, "You stand over there," or, "Sit down at my feet," [4] have you not then made distinctions among yourselves and become judges with evil thoughts? [5] Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? [6] But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? [7] Are they not the ones who blaspheme the honorable name by which you were called?

-----[8] If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. [9] But if you show partiality, you are committing sin and are convicted by the law as transgressors. [10] For whoever keeps the whole law but fails in one point has become accountable for all of it. [11] For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law. [12] So speak and so act as those who are to be judged under the law of liberty. [13] For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

Two paragraphs: one topic.

----James turns from his description of “pure religion” in verse 27 of chapter 1 to a description of one way that his audience was violating pure religion by being unkind to the helpless because of worldly desires.

----Paragraph 1--verses 1-7--has almost unanimously been understood to be an instance of a poor man and a rich man coming into the worship gathering of a church. The problem then is that the Christians are treating the rich with greater kindness, as demonstrated by his preferential seating. James then shows that they are judging wickedly, based on earthly wisdom (see commentary on James 1:9-11), rather than God's wisdom. They did not esteem the poor as God does, but they esteemed the rich wrongly, based on his earthly riches.

-----Paragraph 2--verses 8-13--continues to talk about this partiality. James argues that one cannot fulfill the law in partiality. If a person says he is obedient to Christ and chooses to whom he will apply the law is in reality disobedient. This is because one God gave every command and any transgression of the law is a transgression of God. So those who think themselves obedient based on selective fulfillment of the law have transgressed God all the same. Based on what he has just said about the transgression of the law James then argues that we aught to “speak and act as those who are to be judged under the law of liberty.” Calvin points out that “such a declaration might have smitten them with immoderate terror. To correct or mitigate what they might have thought severe, he adds, 'the law of liberty'.” Calvin shows how this law of liberty relates to the following two verses, “Except ye wish to undergo the rigor of the law, ye must be less rigid towards your neighbors; for the law of liberty is the same as the mercy of God, which delivers us from the curse of the law.”

What does mercy have to do with preferential seating?

-----Paragraph 1 is talking about being impartiality. Paragraph 2 is talking about the same thing. The interpretations do not fit together. Taken as one, James argues, don't be nicer to the poor than to the rich because it is inconsistent with God's wisdom. Then, in paragraph 2, he argues the law cannot be filled with by such impartiality. And so because God has been merciful to them they must be merciful. To distill it down further James says, “Don't be nicer to one person than another because if you aren't merciful you will be judged.” The question that everyone should be asking is, “What on earth does mercy have to do with preferential seating?” How can preferential seating be the same as being unmerciful? If James has had mercy in mind from verse 1 of chapter 2 then why would he use an example that shows nothing of judgment?

-----I wrestled with this question for quite a while. The only explanation I could see was that perhaps paragraph 1's context was not the assumed context. What if it was a context that has to do with judging? Then I thought, “What if it is an assembly of believers for the purpose of judging within the body, as God commands His people to do?” I searched for any clue in my commentaries for anyone who had dealt with the discrepancy between the two paragraphs. I finally found, in Douglass Moo's commentary on James a reference to a man who had argued that the passage was a judicial setting. So I followed that trail to the Harvard Theological Review from 1969. Moo referenced an article there by Row Bowen Ward entitled “Partiality in the Assembly: James 2:2-4”. I will now give some of Ward's evidence.

-----(The following quotes are from rabbinic texts.) R. Ishmael said in his commentary on Deuteronomy 16:19, “If before a judge two men appear for judgment, one rich and another poor, the judge should say to the rich man, “Either dress in the same manner as [the poor man] is dressed, or clothe him as you are clothed.” In Sifra, Kedoshim Perek 4,4 in reference to Leviticus 19:15 (the same passage that concludes with the royal law) instructions are given, “You must not let one litigant speak as much as he wants, and then say to the other, 'Shorten thy speech.' You must not let one stand and another sit.” R. Judah was quoted as saying, in the context of Leviticus 19:15, “I heard that if they please to seat the two, they may sit. What is forbidden? One shall not stand and the other sit.”

-----The Rabbis commanded that two who are judged should not dress differently lest partiality be showed to the rich. They also commanded that both litigants either both stand or both sit. Ward shows that common rabbinic judicial procedure was for the judge to sit and the litigants to stand. It is a clear sign of partiality if the rich sat as the judge does while the poor stand as a litigant commonly does. James also presents the possibility that the believers might keep the command that both litigants sit, but make the poor sit on the floor, thus degrading him.

-----If the setting is understood to be liturgical then the two men are shown their seat because they are strangers to the meeting, but then it would not make any sense for James to say you “have made distinctions among yourselves.” A liturgical explanation shows that the two are part of the congregation and must be seated in accordance with the Jewish congregation's judicial gathering. This explanation also makes verse 4 more literal as they really would be “judges with evil thoughts.”

Review

My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your [judicial] assembly, and a poor man in shabby clothing also comes in [because one has a grievance against the other], and if you pay attention to the one who wears the fine clothing [as is a danger when you allow one to dress filthily and another to dress regally] and say, "You sit here in a good place [as the judge does]," while you say to the poor man, "You stand over there [as the one on trial]," or [because you know that one should not sit and the other stand, you say], "Sit down at my feet" [thus degrading him further], have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man [as someone who judges by earthly appearances]. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called? [Should you then make riches the basis of your favor within the congregation?]

-----If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. But if you show partiality [in judgment, as that passage in Leviticus 19 talks about], you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. For he who said, "Do not commit adultery," also said, "Do not murder." If you do not commit adultery but do murder, you have become a transgressor of the law [because the law is not divisible, but finds its unity in God's character]. So speak and so act as those who are to be judged under the law of liberty [which will be merciful to God's children]. For judgment is without mercy to one who has shown no mercy [because the unmerciful are not God's children]. Mercy triumphs over judgment [as Jesus said, “Blessed are the merciful for they shall receive mercy.”]

James 1:22-27

James 1:19-27
Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; [20] for the anger of man does not produce the righteousness that God requires. [21] Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
[22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. [24] For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
[26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

Who are the two types of people presented in verses 22-27?

Doers of the Word. These people persevere (remain steadfast) in God’s law (v.25). These people control their tongues (v.26) not speaking quickly out of anger (v.19). They care for the helpless (v.27). They are of one mind in their devotion toward God (v.8), keeping themselves unstained from the world (v.27). These people will stand before God justified (Romans 2:13) and will receive the crown of life (v.12).
Hearers of the Word. These people claim to know Christ (2:1), but they hear the word and do not do it. They think they are religious (v. 26) because they deceive themselves (v.22). Their religion, however, is worthless (v.26). They do not control their tongue, take care of the helpless or keep their affections wholly for God. These people have not been justified (Romans 2:13).

Why do hearers of the word need to deceive themselves?

There is one reason that corresponds to the immediate context: a hearer of the word needs to deceive himself because the character of his heart is contrary to the character of God which is presented in the word and so it is clear that he must not be born of God. This is what I have stated earlier in my commentary on verses 12-18. James rebukes those who might make excuse for their sin by accusing God of tempting them in verses 13-15. James points out that the perfect, untempting and untemptable character of God opposes those who are carried away by the wicked desires of their hearts. James continues, in verses 16-18, by pointing out that God’s character is immutably perfect and that he brought forth the reader by His word, thus warning those who would call themselves Christians to live lives that reflect God’s character. James presents nothing new to the reader, but simply highlights the truths that are evident to a hearer of the word.

How do hearers of the word deceive themselves?

They begin to build a wall of deception so they don’t have to admit that they are enemies of God. This first wall they build is a deception in regards to the holiness of God. They make a god who they can blame for their sin, “I am being tempted by God.” In the light of God’s word they could never pass as His children, so they make a god who doesn’t oppose their nature. Their god regenerates people, but only in word, because anything more than that would require evident change. Faith becomes to them something that is independent of good works (2:14-17). Once they have done this they can defend a life full of bad works by appealing to the doctrine of justification by Faith.
James has already been tearing down those deceptions, so that those who are truly children of God will not behave like hearers of the word. He has told them that God does not tempt. He then tells them to “not be deceived (v.16)” in regards to what kind of things God is capable of producing. God only gives good gifts, such as living, steadfast, law–doing hearts. God has not brought forth anyone to be inconsistent with who He is, and so James writes, “Of His own will He brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.”

What is the point of the mirror analogy?

The mirror analogy demonstrates how absurd it is for a person to consider themselves to be a believer and to not do the word. When one looks intently at his natural face in a mirror, it is inconceivable that he could walk away and forget what kind of man he is. When one claims to be a believer, claims to love the word, and hears the word over and over he will discover the state of his heart. Just as it is absurd that one might forget what he looked like in the mirror it is equally absurd that one would not do the word, hear the word’s witness against him, and still believe he is accepted by God.

What do Orphans, Widows, Tongues, and the World have to do with all this?

The hearers of the word are those who are double minded, trying to be friends of Christ and the World (v.5-8). Love for the world produces a quarreling (4:1-4) tongue that speaks evil against the brethren (4:11). Love for the world also produces earthly wisdom (3:15). This wisdom judges the helpless (orphans and widows) according to their worldly stature instead of by their standing before God (2:4-6).

Review

But be doers of the word, and not hearers only, deceiving yourselves [to think that you are born of God (v.16-18)]. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like [so does the hearer of the word seem to forget the state of his heart before God which the word testifies to clearly]. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing [receiving the crown of life (v.12)]. If anyone thinks he is religious and does not bridle his tongue but deceives his heart [because his wicked, quarreling tongue has revealed the state of his heart (v.19)], this person's religion is worthless [because it is not true religion, born of God to produce good fruit (v.16-18 and Ephesians 2)]. Religion that is pure and undefiled before God and the Father [not inconsistent with His perfect character] is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world [because those who are friends of the world are enemies of God (4:4), oppress the helpless, and use their tongues for quarreling (4:1) which cannot produce God’s righteousness (v.20)].

James 1:19-21

Is verse 20’s righteousness that which is imputed or the product of sanctification?

The only benefit I can see to considering the righteousness spoken of here to be imputed is that it is the righteousness “God requires.” God requires a perfect righteousness, which only He can give to us. It is not, however, incorrect to say that God requires a righteousness from His people that is not imputed but that is born out of a changed heart (see my posting on James 1:12-18 on trials for judgment). Jesus said, “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven (Matthew 5:20).”
Throughout scripture there are the righteous and the wicked. The righteous are those who have God’s perfect righteousness given to them by Him, but they are called “righteous” because of the way their actions have demonstrated their hearts before Him (James 2:23). A good New Testament illustration of this is Zechariah and Elizabeth. Luke 1:6 says, “They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” Their righteous life, although imperfect, corresponded to and developed out of a right standing with God.
The context of the chapter, and even the book, is a righteousness (such as Zechariah and Elizabeth had) that is worked out in the life of the believer. Verse 4 talks about being made perfect through steadfastness. James then corrects those who would accuse God for their sinful response to trials in verse13. In verse16-18 James warns believers that they should live a life consistent of being born of God. Chapter 2 deals with a faith that produces works. The context clearly requires that righteousness be understood as a product of sanctification. It is something observable, rather than the imputation of righteousness that precedes it.

Who or what is the object of the hearing, speaking, and anger?

The passage could mean “quick to hear [the Word], slow to speak [in defiance of the Word], and slow to be angry [at the Word].” In that case the righteousness of verse 20 would be personal. The advantage of this understanding is the immediate context. In verse 18 we are brought forth “by His word of truth.” In verse 21 we are to “receive the word with weakness.” In verse 22 we are to “be doers of the word.” Quick to hear can easily refer to the message of perseverance in trials that James brings. Slow to speak could then refer to the objection, “I am being tempted by God.”
The disadvantage of this understanding is that “slow to anger” fits very awkwardly in context. Obviously the Word of God makes people very angry. However, among those who might be nominal Christians with orthodox beliefs (see Ch.2) it is hard to conceive that they would become angry with the Word. Most people who are like James readers are very proud of the Word and proudly claim the sufficiency of Scripture. They do in reality despise the word, in that they will not conform to it (James 1:22), but it does not make them angry. See Romans 2:17-24.

The other possibility is that verse 19 means, “let every person be quick to hear [each other], slow to speak [to each other], and slow to [be angry with each other].” If this is true than the passage is parallel with 3:13-4:12, and righteousness refers to righteous fruit within a body of believers. When these passages are considered together it is obvious that this is the correct explanation.
In chapter 4 we learn that there are quarrels and fighting among the brethren. This corresponds to the anger, quick speaking, and slow hearing of chapter 1. The fighting in chapter 4 is a result of earthly desires (4:1-4) and earthly wisdom (3:15), which go hand in hand. This is parallel with chapter 1 where earthly riches tempt the brethren (see commentary on v.5-7) and they are show earthly wisdom (v.13).
In 3:16 James warns, “Where jealousy and selfish ambition exist there will be disorder and every vile practice.” “Disorder and every vile practice” corresponds to 1:21’s “filthiness and rampant wickedness.” In chapter 3 James exalts the wisdom that is from above. In 1:21 he commands his reader to receive the word, which is the source of such wisdom (Jeremiah 8:9).
The ultimate goal of these passages is that righteousness would be born in the lives of believers through a loving fellowship. “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace (3:17,18).” “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger, for the anger of man does not produce the righteousness that God requires (1:19,20).”

Review

Know this, my beloved brothers: let every person be quick to hear [what other’s have to say], slow to speak [considering his words carefully], slow to [have] anger [toward his brother]; [20] for the anger of man does not produce [among those in your fellowship] the righteousness that God requires [if He is going to give us the crown of life]. [21] Therefore put away all filthiness and rampant wickedness [which is friendship with the world] and receive with meekness the implanted word, which is able to save your souls [because faith that doesn’t produce works is a dead faith].

James 1:12-18

What is the Purpose of testing?

There are at least three purposes for testing. God tests the heart to expose it, to purify it, and to judge it.

Expose.

Repeatedly God told Israel that he was testing them to know their hearts. “The Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not (Deuteronomy 8:2).” (See also Exodus 16:4; Deut. 13:3; Judges 2:22, 3:1, 3:4, 7:4; 2 Chronicles 32:31.)
To remain consistent with the testimony of scripture we must not therefore assert that God learns. Learning (as men learn) is impossible for God, because learning implies the filling of a privation. God is “perfect in knowledge” (Job 37:16). Psalm 139:4 says, “Even before a word is on my tongue, behold, O Lord, you know it altogether.”
Calvin, in his commentary on Genesis 22:12, said, "But how can any thing become known to God, to whom all things have always been present? Truly, by condescending to the manner of men, God here says that what he has proved by experiment, is now made known to himself. And he speaks thus with us, not according to his own infinite wisdom, but according to our infirmity. Moses, however, simply means that Abraham, by this very act, testified how reverently he feared God."
Just as God fulfilled [or demonstrated] Abraham’s justification (James 2:23) through the sacrifice of Isaac, He is pleased to demonstrate the content of the heart of his children through various trials. I understand this to mean that the Persons of the Trinity glorify each other as they see the outworking of what they have produced in the hearts of men.
As it is always when God glorifies Himself the benefit of an exposed heart is great to the believer. Here James’s meaning in verse 12 can be seen clearly. When God exposes His child’s heart the child sees and his response will be a confidence that God has worked within him and will continue to work until he receives the crown of life. This assurance encourages that man’s heart and thus he runs under the full confidence of the working of God. “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure (Philippians 2:12,13).”

Purify.

"Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin (Exodus 20:20)." (See also Deuteronomy 8:16.) God tests his people for the purpose of purifying their hearts from the dross of unrighteousness. Proverbs 17:3 says, “The crucible is for silver, and the furnace is for gold, and the Lord tests hearts.” (See also Job23:10; Psalm 66:10; Proverbs 17:3; Isaiah 48:10; Malachi 3:3; Hebrews 12:10; 1 Peter 1:7)
God has ordained trials to be a primary mode by which He sanctifies His elect. This purpose of God is seen in James 1:2-4. James declares that we are made perfect by persevering through trials. I understand this to be because the regenerate heart desperately holds to the Lord and so trials will not destroy it, but simply strengthen its reliance on Him and burn away worldly affections.
Using trials to purify His children glorifies God. In Job 1 Satan said to God, "Does Job fear God for no reason? Have You not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. But stretch out your hand and touch all that he has, and he will curse You to your face." When God took away all that Job had he still blessed the Lord. By this God proved the surpassing value of His glory.
The believer will also consider purification by trials a great benefit. James 1:2-4 says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” The regenerate person will consider being made more into the likeness of Christ a grand reward for going through trials.

Judge.

Finally, God tests the heart for the purpose of judgment. Jeremiah 17:10 says, "I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds." The works that are produced from God's testing will be evidence for or against us at the judgment day. Jesus said, "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done (Revelation 22:12)."
A person is made right with God by faith alone apart from works (Romans 3:28), but a life of perseverance in good works will accord with true faith. This concept directly relates to James's description of true faith in chapter 2. If true faith alone can get one to heaven, and true faith produces a life of good works, then it is proper to say that those who have a life of good works will be rewarded with eternal life. "To those who by persistence in doing good seek glory, honor and immortality, He will give eternal life (Romans 2:7)."
The elect are also benefited by the testing of the heart in judging the genuineness of other's faith. "For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit (Luke 6:43,44)." The fruits that are made evident by testing make it possible for a church to judge those within its body (1Cor. 5:12). That visible fruit also makes it meaningful when a body of believers must no longer recognize the salvation of one of its members and thus loose them from their body. “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matthew 18:18).”

What does it mean to remain steadfast under trials?

Remaining steadfast under trials appears to be the same as going through testing in such a way that gives evidence of a regenerate heart. Remaining steadfast then includes a variety of things, which are necessary for receiving the crown of life (which is eternal life).
To remain steadfast one must not wander from orthodox beliefs. Matthew 10:33 says, “Whoever denies me before men, I also will deny before my Father who is in heaven.” Remaining fast means demonstrating the fruit of the spirit, such as joy. James 1:2 says, “Count it all joy, my brothers, when you meet trials of various kinds.” Those who remain steadfast seek for glory [from God and not from men] and honor [from God and not from men] and immortality by patience in doing good (Romans 2:7-10).
The list could go on. Once again, it is important to remember that faith alone justifies, and one cannot in any way earn his crown of life by demonstrating some valuable quality known as “remaining steadfast”. However, no one who does not remain steadfast has been justified. On the other hand, those who do not remain fast have proven themselves to be false in their faith and thus they fall headlong into destruction.

Why would someone say, “I am being tempted by God”?

James’s audience was quite orthodox in their belief in justification by faith (Ch.2). They were sure that they would receive the crown of life for their belief. However, many were ignorant that true faith is the fruit of a regenerate heart (Ephesians Ch.2). They did not know that their actions were giving away the type of heart they had.
So James as a pastor has said, “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.” Then he remembers that some people might not catch on to this truth, those people he spoke of in verses 5-8 who don’t want wisdom. He knows that when they sin they don’t grow concerned about the state of their heart, but rather they say, “I am being tempted by God.”
These people are going to think, “If God is going to give me eternal life according to my steadfastness then how can He rightly tempt me to sin?”
To which James replies. “God doesn’t send those things to tempt you. He sends those bad things your way to see the fruit of your heart. It is your wicked desires that cause you to sin. Your sin isn’t God’s doing. In fact, God brings forth good things (v.17). If you are man who is full of darkness, how can the Father of Lights bring you forth? He cannot! So you better watch out if you think you’ve got faith. God is going to make it quite clear through trials whether you do or not. Don’t you start trying to be a friend of the world (4:4) or God will prove that your so-called faith is useless (Ch. 2).”