v. 8 “Double minded” — the Greek word is a combination of DIS “double” and PSUCHE “life”, a perfect adjective for a person whose loyalty is divided between two ways of life — obedience to God and indulgence of the flesh. This warning against double mindedness occurs frequently in the epistle although the word is used only here and in 4:8, see 1:26; 2:4,16; 3:10,13,14, and note the contrast to God in 1:5.
In this context, the reference is to two kinds of doubt: those who felt God might help yet doubted He would, and those who wondered whether to endure the trials they faced or yield to the flesh that the difficulties might be avoided.
Compare Christ’s comments recorded in Matt. 6:22,24 and note Josh. 24:14, 15; 1 Kings 18:21.
“Unstable in all his ways”—the person trying to serve two masters — God and the flesh—does not walk a true and steady course, but a vacillating, uncertain, contradictory one.
Beware of the Effect of Mammon
Connecting Idea of Vs. 9-11 to Vs. 5–8–as is characteristic of the epistle, an abrupt change in subject seems to have taken place with no apparent connection to what has gone before. Yet V. 12 is back to the subject of trials indicating James has not left the point he began in V. 2.
You will remember that in V. 5, James assured us God will generously provide the wisdom required to properly endure trial. Then in Vs. 6-8, the fact was underscored that a double-minded attitude will prevent our receiving this needed help. Now in Vs. 9-11, he comments on a problem that is the cause of much double-mindedness, our attitude to money and material possessions. The following paragraph summarizes the situation so we will quote it at length:
” The love of money is a root of all kinds of evil’, writes Paul (1 Tim. 6:10 RV). It is certainly the root of much double-mindedness, and that in poor and rich alike. The “brother of low degree, whether he live in actual or in relative poverty, is only too easily distracted from the single minded service of God by anxious seeking after money and its attendant comforts and advantages, and by envy of those already possessing them; and the brother who lives in relative wealth becomes too often preoccupied with the preservation and increase of his resources, is blinded by the luxury that surrounds him to the real needs of others, and glories in it as in a thing of ultimate worth and significance.” (N. Smart, p. 47)
v. 9 “Let the brother of low degree rejoice”_______ the brother who is of a lowly economic and social standing, let him not be depressed by his status or chaff with envy against those higher than himself. But let him be thrilled with joy at his lofty standing in the eyes of God, note 1 Cor. 7:22.
“In that he is exalted” __________ the poor brother, though he be lowly in the eyes of the world, is blessed with a most exalted position by his standing in Christ. As a believer, he is now an adopted child of God, and as such is a member of the royal family of the universe, a son, an heir of the world. Further, he is a fellow citizen of Zion with the saints of all ages; he i a privileged person made nigh unto God by the blood of Christ through whom he has access unto the Father. This poor person who once was dead in his sins, has now been spiritually quickened with Christ, and has been raised up with him to sit in the heavenlies in Christ Jesus, (Rom. 8:15, 16; Eph. 2:19,13,18,5,6). No need for the poor man to bother about his low estate when he has such an exalted standing before God. Let him concentrate on these things and rejoice in them.
v. 10 “But the rich“ — he who is admired and honored by the world, he who can readily be puffed up in the vanity of passing affluence, let him also rejoice, but in the opposite thing.
“In that he is made low”—the gospel has its humiliating aspects in that it reveals the weakness and mortality of man and exposes the emptiness of worldly status and possessions. The rich brother should rejoice that he has the opportunity to rely on the stedfast hand of God and not on the broken reed of mammon, cf. Matt. 6:19-21; Phil. 3:8; Eccl. 2:1-11.
. . . he shall pass away” — not in terms of his eternal inheritance but as far as his worldly standing and temporal affluence. There will be wealthy brethren among the accepted, those who have not succumbed to the trial of prosperity, but have used their goods generously to benefit man and promote the worship of God, cf. 1 Tim. 6:17-19; Acts 4:36,37 (Barnabas); Philemon 2,7 (Philemon) etc. However the rich face greater temptations than the average and not many remain faithful unto eternal life, Mark 10:24,25; 1 Cor. 1:26; Jer. 9:23,24.
Vs. 10,11 “As the flower of the grass”_______ cf. Psa. 103:15,16; Isa. 40:6,7; 1 Peter 1:24.
The Reward for Faithful Endurance of Trial
v. 12 Blessed is the man who endures trial” (RSV)–James now returns to his first point, encouragement to remain stedfast to God even in difficult circumstances. In the final result, the person who so endures will be the happy (blessed) one, cf. 5:11 and note Heb. 12:7f.
“When he is tried”—see notes on verses 2 and 3. When the refining process is finished, a gift of unspeakable joy awaits the faithful disciple.
“The crown of life” — a common figure of speech for the righteousness (2 Tim. 4:8 “a crown of righteousness”), glory (1 Peter 5:4 “a crown of glory that fadeth not away”) incorruptibility (1 Cor. 9:25) and eternal life (Rev. 2:10) to be given those who endure stedfast unto the end, Matt. 10:22; 24:13.
“To them that love him“ -the ones who endure are given that which only lovers of God will receive. Note the assumption that is made: the one who endures trial loves God; the one who loves God endures trial.
The Folly Of Blaming God For Our Failure
v. 13 “Let man“—no one, not one person can ever by the blame for his failure on God. It is a natural thing to do, to protest: “God has brought these difficulties upon me; who wouldn’t sin in like circumstances, who wouldn’t lose faith, or be embittered, or curse, or lash out at his family or compromise with the world? It is God’s fault, not mine.” Cf. Prov. 19:3; Gen. 3:12 (“Thou gavest me.)”
“Tempted” — the Greek words is the same as in verses 2 and 12 and the same as is used in Heb. 11:17 ( “tried”); 1 Cor. 10:13; 1 Peter 4:12 (“to try you”) etc. While the word is the same, the meaning is different, for it means either.
- to try a person, that is to place them in difficult circumstances to develop their characters or to see what type of person they really are, g. James 1:2; Heb. 11:17
or - to induce to sin, James 1:14; Matt. 4:1; Gal. 6:1.
In Vs. 13-15, James uses the word in this latter sense.
“Cod cannot be tempted with evil“ — sin presents no attraction to God. Being absolute righteousness, He has nothing at all to do with sin: there is nothing in Him to respond to it and He hates it as His enemy.
“Neither tempteth he any man”__________ God tempts us to purify our faith; that is, He puts us in difficult circumstances, but He only does so to help us become strong and overcome sin. He never induces us to sin; this would be directly opposite to His whole purpose with us and is the farthest thing from His intentions, cf. Vs. 17,18.
v. 14 “Every man“ — here is the source of inducement to sin for every person.
“His own lust” –the impulse to sin does not come from without but from within; it originate in man’s selfish, ungodly desires, cf. Mark 7:21-23; Rom. : 1 7, 18,23.
Vs. 14,15 “Drawn away .enticed. . hath conceived’ —a metaphor is employed here with the language of harlotry being used. Our lusts are like a harlot drawing us away from our true husband (God) and enticing us into her embrace. Sin is the offspring conceived; and sin when it matures produces a result of its own—death. Cf. Prov. 7 and the dramatic picture it presents of the ‘strange woman”, note especially Prov, 7: 5, 10,13- 23.
The Proof God Would Not Induce Us To Sin
v. 17 “Every good gift and even perfect gift“ — the metaphor of human relationship is continued. Whereas lust is a harlot enticing us to our doom, God is a father giving gifts to His children. And what He gives is never to our ultimate harm; in fact every thing good and complete that we have was provided for or instituted by God. The family unit, the beauties of creation, the wonder of lose, the purity of holiness, the joy of friendships, the hope of life all are of divine origin.
“From above“— -see notes in 3:17.
Cometh down from” a corollary phrase to “from above”. These gifts did not physically descend through the atmosphere, rather God provided them, therefore they are spoken of as coming down from Him. It is important to note this concept for the same Greek word is used in the same way in relation to the divine provision of Jesus, John 6:33, 38,42,50,51,58.
The Origin of the Organic World – Part One