Epistle of Ya’akov ~ 5:7-12

Patience in Suffering

We learned in our last post that the oppressors would be punished, but the oppressed have to wait on God rather than take matters violently into their own hands. This exhortation did not mean they could not speak out against injustice; it only forbade violence and personally hostile speech (5:9) as an appropriate solution to injustice. Oh, how we have forgotten this in our society today.

So, brothers, be patient until the Lord returns. See how the farmer waits for the precious “fruit of the earth”—he is patient over it until it receives the fall and spring rains. You too, be patient; keep up your courage; for the Lord’s return is near.

Until the Lord returns, anticipates an end to all exploitation and suffering. Consequently, the oppressed should exercise self-control in their reaction to their oppressors. “Fruit of the earth” is a quotation from the b’rakhah (blessing) said before eating berries or vegetables, “Blessed are you, Adonai our God, King of the universe, creator of the fruit of the earth.” This is the blessing that Yeshua spoke over the wine during the Last Supper.

The fall and spring rains reference the climatic pattern in Isra’el, where the bulk of the rainfall comes between November and March. Harvest here becomes an image of the day of judgment, as elsewhere in Jewish literature. The Lord’s return is near, follows up his remark that this is the acharit-hayamim as we learned in verse 5:3 in our last post.

Don’t grumble against one another, brothers so that you won’t come under condemnation – look! The Judge is standing at the door!  This repeats the warning of 4:11–12.

10 As an example of suffering mistreatment and being patient, brothers, take the prophets who spoke in the name of Adonai.

Most Tanakh prophets faced significant opposition for their preaching, some faced death. Jewish tradition had amplified martyrdom accounts even further; hence no one would dispute Ya’akov’s claim. Virtuous examples were an essential part of ancient argumentation.

11 Look, we regard those who persevered as blessed. You have heard of the perseverance of Iyov (Job), and you know what the purpose of Adonai was, that Adonai is very compassionate and merciful.

The perseverance of Iyov (Job), and you know what the purpose of Adonai was, is reflected in Milton’s “Paradise Lost,” “to justify the ways of God to man.” Iyov’s troubles began when God chose to answer HaSatan’s challenge by permitting him to touch Iyov’s possessions and person, except that he could not take Iyov’s life (Job 1–2). Iyov persevered in the face of all his losses and pains, magnified by the unhelpful advice of his “friends” (Job 3–37). In the end, God vindicated himself and proved to Iyov that only God had the power and wisdom to deal with HaSatan.

12 Above all, brothers, stop swearing oaths – not “By heaven,” not “By the earth,” and not by any other formula; rather, let your “Yes” be simply “Yes” and your “No” simply “No,” so that you won’t fall under condemnation. ~ Ya’akov 5:7-12 (CJB)

Yeshua taught similarly at Matthew 5:33–37. We dare not take an oath if we do not know what tomorrow will bring because it is such a serious commitment. The law required a person to be true to an oath they had taken (Lev 19:12). A person should avoid invoking God’s name in a false oath.

In our next post, we complete our study of Ya’akov as we dig into what he says about The Prayer of Faith.

Click here for the PDF version.

Epistle of Ya’akov ~ 5:1-6

Warning to the Rich

Well, we are on the downslope of our review of the Epistle of Ya’akov. Chapter 5 continues his previous thoughts from 4:13–17. They also convey Yeshua’s thoughts recorded in Matthew 6:19–20. Commentaries that understand this condemnation to be directed at nonbelieving Jews (like 2:6–7) feed antisemitism by lending supposed biblical support to the miserly and oppressive Jew’s caricature and misunderstand the prophetic task. In the Tanakh, Psalm 73 and Isaiah 5:8 are similarly critical of the arrogant rich without excluding them from God’s people Isra’el, and there are other similar passages in the Prophets. This paragraph, which addresses the rich directly, must be understood as meant for wealthy Believers, who will read it, not for un-Believers, who won’t. (However, its truth applies to them as well.) [1]

Next, a word for the rich: weep and wail over the hardships coming upon you! Your riches have rotted, and your clothes have become moth-eaten; your gold and silver have corroded, and their corrosion will be evidence against you and will eat up your flesh like fire! This is the acharit-hayamim (the end of days), and you have been storing up wealth!

Exhortations to weep and wail was a graphic prophetic way of saying: You will have reason to weep and wail. Clothing was one of the primary signs of wealth in antiquity; many peasants had only one garment.

At the heart of pride is often a love for money – that is, materialism. Ya’akov isn’t condemning money itself. Some of God’s servants were wealthy (e.g., Avraham, Iyov), and money was not their problem. Condemned here is a mindset that turns gold into a god. Ya’akov addressed riches previously (1:10–11; 2:1–4), but in 5:1–6, he rebukes the rich people among his readers whose hearts were devoted to materialism. Theirs is a sin that transcends time. If you live in modern America, you are tempted to be a materialist. [2]

Listen! The wages you have fraudulently withheld from the workers who mowed your fields are calling out against you, and the outcries of those who harvested have reached the ears of Adonai-Tzva’ot.

The wages you have fraudulently withheld compares to Leviticus 19:13, Do not oppress or rob your neighbor; specifically, you are not to keep back the wages of a hired worker all night until morning. (see also Deuteronomy 24:14–15 and Malachi 3:5.) The outcries … have reached the ears of Adonai-Tzva’ot, like those of Avel’s blood (Genesis 4:10) and the Israelites in Egypt (Exodus 3:7). God saw the sin in these cases and dealt with it; likewise, He will not ignore injustice toward workers.

The income absentee landlords received from agriculture was such that the wages they paid workers could not even begin to reflect the profits they accumulated. Although the rich supported public building projects (in return for attached inscriptions honoring them), they were far less inclined to pay sufficient wages to their workers. At least as early as the second century, Jewish teachers suggested that even failing to leave gleanings for the poor was robbing them (based on Lev. 19:9–10; 23:22; Deut. 24:19).

You have led a life of luxury and self-indulgence here on earth – in a time of slaughter, you have gone on eating to your heart’s content. You have condemned; you have murdered the innocent; they have not withstood you. ~ Ya’akov 5:1-6 (CJB)

The rich consumed much meat in a day of slaughter; once an animal was slaughtered, as much as possible was eaten at once because the rest could be preserved only by drying and salting. The meat was generally unavailable to the poor except during public festivals.

The picture here is of the rich being fattened like cattle for the day of their slaughter (see Jer. 12:3 & Amos 4:1–3). As often in the Tanakh (Amos 6:4–7), the sin in verse 5 is not exploitation per se (as in v. 4) but a lavish lifestyle while others go hungry or in need is.[3]

In our next post, we learn more from Ya’akov as we dig into what he says about Patience in Suffering.

Click here for the PDF version.

[1] Stern, D. H. (1996). Jewish New Testament Commentary.
[2] Evans, T. (2019). The Tony Evans Bible Commentary.
[3] Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Jas 5:6).

Epistle of Ya’akov ~ 4:11-17

Warning Against Weariness ~ Part 2

We continue to explore what Ya’akov warns us about growing weary. Ya’akov returns to the specific worldly behavior his readers are following ~ violent speech (see also 3:1–12). He either addresses social stratification within the Messianic community or, more likely, uses brothers in its more common Jewish sense of fellow Jews. Jewish revolutionaries had already begun killing aristocrats, and inflammatory rhetoric was certainly even more common. His general principle was standard Tanakh and Jewish wisdom opposing slander, which many of his readers may not have been considering in this context. The law declared God’s love for Isra’el and commanded His people to love one another; to slander, a fellow Jew was thus to disrespect the law.[1]

11 Brothers, stop speaking against each other! Whoever speaks against a brother or judges a brother is speaking against Torah and judging Torah. And if you judge Torah, you are not a doer of what Torah says, but a judge. 12 There is but one Giver of Torah; He is also the Judge, with the power to deliver and to destroy. Who do you think you are, judging your fellow human being?

Stop speaking against each other! One who speaks against or judges a brother is arrogating to himself the position of a judge, that is, of God, who has the power to deliver and to destroy. The most important part of the Torah is, Love your neighbor as yourself (Leviticus 19;18). In saying this, the Torah does not distinguish the righteous neighbor from the wicked one. Yeshua taught that the neighbor could be a Samaritan, that is, someone who is usually the object of adverse prejudgment.

13 Now listen, you who say, “Today or tomorrow we will go to such-and-such a city, stay there a year trading and make a profit”!

John MacArthur opines that: Ya’akov does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God. [2]

14 You don’t even know if you will be alive tomorrow! For all you are is a mist that appears for a little while and then disappears. 15 Instead, you ought to say, “If Adonai wants it to happen, we will live” to do this or that. 16 But as it is, in your arrogance you boast. All such boasting is evil.

Well, verse 14 is a real downer, but true nevertheless! However, planning is an important ingredient of today’s managerial society, but it is easy for planners to forget that they stand only as God permits – not only their plans, but they themselves. Hence, If Adonai wants it to happen, we will live to do this or that. If we don’t live, what good will the plans do? Don’t boast about tomorrow, for you don’t know what the day may bring. ~ Proverbs 27:1.

17 So then, anyone who knows the right thing to do and fails to do it is committing a sin. ~ Ya’akov 4:11-17 (CJB)

Anyone who knows the right thing to do and fails to do it is committing a sin of omission far more serious than the sin of those who are uninformed – as is clear from Luke 2:47–48, 2 Kefa 2:21. Romans 14:23 makes a related yet distinct point. In this specific situation, the sin is to announce plans as if we could control all the circumstances, failing to acknowledge that God is in charge and our plans depend on his will.

In our next post, we learn more from Ya’akov as we dig into what he says about Warning to the Rich.

Click here for the PDF version.

[1] Keener, C. S. (1993). The IVP Bible background commentary: New Testament: InterVarsity Press.

[2] MacArthur, J. F., Jr. (2006). The MacArthur Study Bible: New American Standard Bible. Thomas Nelson Publishers.

Epistle of Ya’akov [1] ~ 3:1-12

Taming the Tongue

These verses can be taken in three ways: addressing topics related to teachers in the Messianic community, as instruction generally applicable to all Believers, or as instruction applicable to both groups in some sense. In these verses, Ya’akov addresses issues related to the dangers of speech.

Ya’akov echoes Yeshua’s emphasis on the crucial importance of the use of words in daily life (Matt. 12:36; Mark 7:20–23). From his discourse on idle faith, Ya’akov proceeded to discuss idle speech. The failure to bridle the tongue mentioned earlier (1:26) is now expanded. As disturbing as those who have faith with no works are those Messianics who substitute words for works. One’s tongue should be controlled. Small though it is, the tongue is powerful and all too prone to perversion and pollution.

Teachers were particularly vulnerable to errors of speech.

1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.

For other teachers of the Word and me, this is one of the scariest verses in the Word of God. Pray for us who do and for discernment for you that they rightly preach God’s Word.

For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.

Here, Ya’akov utilizes three images to illustrate that a small thing, like the tongue, can have far-reaching effects. He uses a horse’s bit (v. 3) and a ship’s rudder (v. 4) to convey that those who have control over their tongues have control over themselves. He also uses the image of fire (v.6) to convey that the tongue has great potential for destruction and harm.

Others also compared the spread of rumors to the igniting of what would rapidly become a forest fire. Here the image is that of a tongue that incites the whole body to violence. The boastful tongue plotting harm (Ps 52:1–4) and the tongue as a hostile fire (Ps 39:1–3; 120:2–4; Prov 16:27; 26:21; Ecclus 28:21–23) are old images. The fire is sparked by “hell” suggests where it leads; Jewish pictures of Gehenna, like Yeshua’s images for the fate of the damned, typically included flame.

For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind,

Every kind beast and birdBeing compared to the elements or creatures of nature would have been particularly degrading to Ya’akov’s audience. Jewish writers often use this comparison to dehumanize and emphasize less-than-human behaviors.

8, but no human being can tame the tongue. It is a restless evil, full of deadly poison.

The tongue … is a restless evil. The Hebrew phrase refers to gossiping, backbiting, rumormongering, slander, and other misuses of speech. The Talmud condemns it severely: it is weighed equally with the sins of idolatry, sexual immorality, and murder. These three sins named are those for which, according to the Talmud, Jew is supposed to give up his life rather than commit. [2]

With it, we bless our Lord and Father, and with it, we curse people who are made in the likeness of God.

It is both hypocrisy and folly to bless God during a worship service and then, after the service, to curse someone made in God’s image (see Gen. 1:26–27). If the curse implies the common practice of invoking the name of God against the person, then this is doubly heinous.

10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11 Does a spring pour forth from the same opening both fresh and saltwater?

Fresh and saltwater … a tongue that dishonors God is not compatible with the speech that honors Him.

12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water. ~ Ya’akov 3:1-12 (CJB)

A fig tree … bear olives? It is against a tree’s nature to produce two kinds of fruit. [3] Similarly, a Believer’s mouth is not intended for both evil and good speech.

We will learn more from Ya’akov as we dig into what he says about Wisdom from Above.

Click here for the PDF version.

[1] I assume by now that you know that James’ Hebrew name is Ya’akov.

[2] Stern, D. H. (1996). Jewish New Testament Commentary.

[3] Well, that statement may get me into trouble with my gardening or farming friends. That’s why I emphasized nature.”

Epistle of Ya’akov (James) ~ 2:1-13

The Sin of Partiality

This passage is concerned with how Believers, specifically Messianic Jews, treat non-Messianic Jews inquiring about the Brit Hadashah faith. In Isra’el, as in most of the Roman Empire, the rich were oppressing the poor (2:6–7). But the temptation to make wealthy converts or inquirers feel welcome at the expense of the poor was immoral (2:4). The language of impartiality was commonly applied mainly to legal settings. Still, because synagogues served as houses of prayer and community courts, this predominantly legal image naturally applies to any gatherings.

My brothers, practice the faith of our Lord Yeshua, the glorious Messiah, without showing favoritism. Suppose a man comes into your synagogue wearing gold rings and fancy clothes, and also a poor man comes in dressed in rags. If you show more respect to the man wearing the fancy clothes and say to him, “Have this good seat here,” while to the poor man you say, “You, stand over there,” or, “Sit down on the floor by my feet,” then aren’t you creating distinctions among yourselves, and haven’t you made yourselves into judges with evil motives?

Your synagogue is talking neither about a Christian church service nor a gathering of Jewish nonBelievers but a Messianic synagogue. He would not refer to your synagogue and assume his readers were in charge of seating visitors if the Messianic Jews did not control the synagogue. This verse establishes a solid Brit Hadasah basis for modern-day Messianic synagogues, provided they do not exclude Gentile Believers. To do so would raise the middle wall of partition once again, in violation of Ephesians 2:11–16. A Messianic synagogue, while committed to preserving and developing a Jewish rather than a Gentile mode of expressing New Covenant faith, must be open to participation by believing Jews and Gentiles alike, as was Congregation Heart for Isra’el.

Listen, my dear brothers, hasn’t God chosen the poor of the world to be rich in faith (see Matthew 5:3) and to receive the Kingdom which he promised to those who love him? But you despise the poor! Aren’t the rich the ones who oppress you and drag you into court? Aren’t they the ones who insult the good name of Him to whom you belong?

Why treat the rich nonbelieving Jews in some particular way when they are the ones who oppress you and drag you possibly into a beit-din, a Jewish religious court, and insult the good name of him to whom you belong, namely, our Lord Yeshua, the glorious Messiah?

If you truly attain the goal of Kingdom Torah, in conformity with the passage that says, “Love your neighbor as yourself,” you are doing well.

Kingdom Torah is not a new Torah given by the Messiah. It does not make the Mosaic Law obsolete, even though, as Galatians 5:14 puts it, the whole of the Torah is summed up in this one sentence: Love your neighbor as yourself.” (See also Romans 13:8–10.) Instead, Ya’akov means that Kingdom Torah is, in essence, nothing other than the Torah of Moses carried out, by the power of the Ruach HaKodesh, in conformity with its own passage that says, Love your neighbor as yourself.”Yeshua was pointing in this direction when He said that this is one of the two mitzvot(principles) on which all of the Torah and the Prophets depend (Matt. 22:40).

But if you show favoritism, your actions constitute sin since you are convicted under the Torah as transgressors.

If you show favoritism, your actions constitute sin, no matter how much faith you claim to have.

The Torah condemns favoritism in another context with these words: Do not respect persons in judgment but hear the small as well as the great; do not be afraid of the face of any man, for the judgment is God’s. ~ Deuteronomy 1:17.

10 For a person who keeps the whole Torah, yet stumbles at one point, has become guilty of breaking them all. 11 For the One who said, “Don’t commit adultery,” also said, “Don’t murder.” Now, if you don’t commit adultery but do murder, you have become a transgressor of the Torah.

A person who keeps the whole Torah, yet stumbles at one point, has become guilty of breaking them all, that is, of breaking all the points of the Torah, as illustrated by v. 11. No one can have a right relationship with God apart from Yeshua. But it is not true that once violating a commandment means that one has broken the Torah permanently and is impossible to repair. That is not what this verse is saying. And it is certainly not true that the Mosaic Law as given was unfulfillable.

12 Keep speaking and acting like people who will be judged by a Torah, which gives freedom. 13 For judgment will be without mercy toward one who doesn’t show mercy, but mercy wins out over judgment. ~ Ya’akov 2:1-13 (CJB)

Therefore, speak and act with the knowledge that you will stand before the judgment of Yeshua one day. Everyone who enters our Kehillahs should experience them as environments of mercy and hope. If you don’t show mercy, don’t expect mercy. If you don’t offer hope, don’t expect hope. Confess any partiality in your life and look for opportunities to show mercy, for mercy wins out over judgment.

We will learn more about Ya’akov as we dig into what he says about Faith Without Works Is Dead.

Click here for the PDF version.

Epistle of Ya’akov (James) ~ 1:17-27


Testing of Our Trust [1] (Faith) ~ Part 3

17 Every good act of giving and every perfect gift is from above, coming down from the Father who made the heavenly lights; with Him, there is neither variation nor darkness caused by turning.

Heavenly lights … variation … darkness caused by turning – astronomical language: either eclipse or phases of the moon. Ya‛akov’s cosmology was more Copernican than Ptolemaic; the Roman Catholic Church’s condemnation of Galileo (recently corrected) was inconsistent with this verse. The meaning, of course, is that God does not change. [2]

18 Having made His decision, He gave birth to us through a Word that can be relied upon, in order that we should be a kind of firstfruits of all that He created.

Having made his decision of His own free will, by grace and not because He owed it to us, God gave birth to us through a Word that can be relied upon (see Rom. 10:17). The Word of Truth is Yeshua the Messiah; this is taught most clearly by the Gospel of Yochanan (see Yochanan 1:1, 14; 3:5–8; 15:26; 16:7–15; also 1 Yochanan 5:4–8). We are a kind of firstfruits of all that God created, as can be inferred from Rom. 8:19–23, 29; 1 Cor. 15:20, 23.

Ya’akov now turns to appropriate ways to deal with testing (1:2–18). The Zealot-like model, which was gaining popularity in Isra’el and ultimately led to Yerushaliyim’s destruction, was inappropriate. Ya’akov condemns not only violent acts but also the violent rhetoric that incites them.[3]

19 Therefore, my dear brothers, let every person be quick to listen but slow to speak, slow to get angry;

This is one of my favorite verses. I have to be mindful of it every day so I don’t get myself in trouble, which I occasionally do.

Let every person be quick to listen but slow to speak (compare 3:3–12), slow to get angry (compare Ecclesiastes 7:9). [4] Can modern psychology match this advice for improving interpersonal relations? When someone does or says something that would typically provoke quick angry speech, invite him to explain more clearly what he has done or said; listen carefully to him, trying to understand him and his situation; and respond in love, aware that, like you, he was made in the image of God (3:9, Genesis 1:27).

20 for a person’s anger does not accomplish God’s righteousness!

The history of Judeo-Christian relations is riddled with the sad consequences of Believers’ failure to heed this verse. If Jews have tenaciously refused to trust in Yeshua, it is partly because frustrated Believers have attempted to accomplish God’s righteousness through their anger. It cannot be done. Jews receive God’s righteousness through Believers’ mercy, not their anger, through their humility, not their arrogance.

The overall theme of the remainder of Chapter 1 is having received the new birth through a Word of God (v. 18), we should receive it (v. 21) and do it (v. 22). True religion involves not only hearing but doing (vv. 22–27). The entire letter emphasizes deed over creed, action over the profession, and the usual Jewish approach to religion, morals, and life.

21 So rid yourselves of all vulgarity and obvious evil and receive meekly the Word implanted in you that can save your lives. 22 Don’t deceive yourselves by only hearing what the Word says but do it! 23 For whoever hears the Word but doesn’t do what it says is like someone who looks at his face in a mirror, 24 who looks at himself, goes away and immediately forgets what he looks like. 25 But if a person looks closely into the perfect Torah, which gives freedom, and continues, becoming not a forgetful hearer but a doer of the work it requires, then he will be blessed in what he does.

Someone who looks at his face in a mirror, who looks at himself, goes away and immediately forgets what he looks like – instead of grooming him or herself to face the day – is failing to use the mirror correctly, that is, actively instead of passively. The perfect Torah is the Believer’s perfect, complete mirror; it perfectly, ultimately reflects their ungroomed (i.e., sinful) condition – as Sha’ul puts it,what Torah really does is show people how sinful they are” (Ro 3:20). The Believer uses the perfect mirror’s assessment of his spiritual condition to correct and groom their behavior. As with the bathroom mirror, they continue to use it this way throughout their lives.

26 Anyone who thinks he is religiously observant but does not control his tongue is deceiving himself, and his observance counts for nothing.

Anyone who thinks he is religiously observant. Greek thrêskos in this verse and thrêskeia (“religious observance”) in the next connote zeal in performing religious acts, whether in connection with true religion or false. In Jewish terms, one could say, equivalently, “Anyone who thinks he is “dati” (“religious”) or “frum” (Yiddish, “pious”) or “shomer-mitzvot” (“one who observes the commandments” of the Torah) but does not control his tongue is deceiving himself. [5]

27 The religious observance that God the Father considers pure and faultless is this: to care for orphans and widows in their distress and to keep oneself from being contaminated by the world.  ~ Ya’akov 1:17-27 (CJB).

This verse, apparently based on Isaiah 1:15–16 (quoted in Ya’akov 4:8), sums up the burden of all the Prophets, who zealously insisted that true religion must consist not in mere external observances but good deeds flowing from a sound spiritual condition. In reducing the Torah to two commandments – the one urging a practical expression of self-giving love toward those who can offer little or nothing in return, the other concerning the inward spiritual and outward ethical purity prerequisite to right action – Ya‛akov entered a time-honored Jewish tradition of epitomizing the Torah, as is seen from the well-known Talmud passage, Makkot 23b–24a, quoted in Ga 5:14N. This verse, like the book of Galatians, is a warning to Believers who become enamored of specific observances at the expense of the weightier matters of the Torah—justice, mercy, trust” (Mt 23:23).

We will learn a little more about Ya’akov as we dig into what he says about the Sin of Partiality.

Click here for the PDF version.


[1] Recall that the Complete Jewish Bible translates the Hebrew word for faith as trust.

[2] Stern, D. H. (1996). Jewish New Testament Commentary.

[3] Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Jas 1:19–27).

[4] I really like how frequently Brit Hadashah authors refer back to the Tanakh.

[5] Ibid.

Epistle of Ya’akov (Ya’akov) ~ 1:9-16

Testing of Our Trust [1] (Faith) ~ Part 2

Let the brother in humble circumstances boast about his high position.

The rich don’t undergo economic trials. They experience temptation, while it is the poor who pass through economic suffering and trials. Their wealth too easily removes any sense of need or commitment to God and leads to total dependence on the things of the world. The social stratification that stood between rich and poor was even more pronounced in the Roman world than it is in our modern world. Ya’akov emphasizes here that people are not superior just because they inherit wealth, but many of us act as if that is the case and deep down actually believe it is so. The teaching of all of Scripture is that before God all people are equal and must equally place their dependence on God rather than on their earthly resources. However, that is more easily said than done for the wealthy, who have so much of the world’s resources at their disposal.

10 But let the rich brother boast about his being humbled; since, like a wildflower, he will pass away. 11 For just as the sun rises with the sharav and dries up the plant so that its flower falls off and its beauty is destroyed, so too the rich person going about his business will wither away.

The sharav is the hot, dry wind that blows across Isra’el from the deserts east of the Land in the spring and (less often) in the fall. Weather like this made Jonah faint and want to die (Jonah 4:8). Compare Isaiah 40:7 (The grass withers, the flower fades when a wind from Adonai blows upon it.); Psalm 102:4, 11.

The poor boast in the fact that Yeshua has exalted them above their earthly station. The boasting of the wealthy should rejoice in the opposite, that Yeshua will remove earthly glory and introduce justice. How can they rejoice in being humbled or brought low? They know that they are first Believers and only secondarily are they rich, and so they are thrilled that evil is destroyed and the poor people of God exalted to their true and proper estate. No wealthy person wants to lose riches, but all should want to use their riches to alleviate the suffering of the poor. Their goal is not to glory in their superiority but to use their advantages to help others.

In the previous ten verses (1:2–11) Ya’akov introduced the key motifs of his letter – the fact of trials, the need for wisdom in overcoming them, and the basic trial behind so many of the difficulties – namely, poverty. Now in the rest of the chapter, he will expand his coverage and develop them further. He begins with trials. In 1:2–4, he showed that trials were tests of trust designed by God to teach endurance; now we will see that trials are also temptations that can seriously harm us spiritually.

12 How blessed is the man who perseveres through temptation! For after he has passed the test, he will receive as his crown the Life which God has promised to those who love him.

When you face trials and temptations, if you stay close to the Lord, you will hear Him say, “Well done, good and faithful servant,” (see Matthew 25:21) and you will receive the crown of life specifically reserved for those who don’t walk away from Him in trials or temptations.

13 No one being tempted should say, “I am being tempted by God.” For God cannot be tempted by evil, and God himself tempts no one.

HaSatan tempted Job (Job 1–2) and Yeshua (Mt 4:1–11), but God tempts no one.

As mentioned in our previous post, peirasmos also means temptation, and trials become temptation when we approach them in our own strength rather than relying on God. When we accept them as God-given tests and address them through prayer and trust in God, they lead to spiritual victory and divine approval. When we encounter them in our own strength and blame God for them, we fall into temptation and sin. Every trial has two possible responses, and we must make our choice. Think of a pilgrim on a quest suddenly faced with an obstacle. They can turn to God for wisdom or to themselves in order to get around the obstacle on their own.

A primary temptation in difficult trials is to blame God for our misfortune. So the first thing we must realize is the truth that God is not tempting us. The last line of the Lord’s Prayer is best translated, “Don’t let us yield to temptation” rather than “Lead us not into temptation” (Matt 6:13). God never tempts his followers. He sends trials and tests but not temptation. Rather, the trials become temptation when we fail to seek God’s wisdom in handling them. In Yeshua’s confrontation in the wilderness (Matt 4:11), He was tested by God but tempted by Satan.

Regarding the entire arena of trials and temptations, understand this: God will allow a trial; HaSatan will come with a temptation. The trial may be financial; the temptation may be cocaine to escape the pressure. It’s not God who brings the cocaine your way. It’s not God who tempts you with pornography. No, God simply allows the trial to come. It’s HaSatan who brings the temptation.

Never, ever be mistaken on this point. The trial of our trust is to prove the faithfulness of God. It is never a temptation or an enticement to sin. Therefore, if you’re half-drunk in a bar, the guy offering you free drugs is not God’s way of saying, “I’m going to prove how faithful I am by sending this guy your way.” No! That’s a temptation you brought on yourself by placing yourself in that situation in the first place.

14 Rather, each person is being tempted whenever he is being dragged off and enticed by the bait of his own desire.

His own desire, known in Judaism as the Yetzer ra˓ (“evil inclination”). “One who commits a transgression has been seized by lust and incited thereto by the evil inclination.”

15 Then, having conceived, the desire gives birth to sin; and when sin is fully grown, it gives birth to death. 16 Don’t delude yourselves, my dear brothers. (CJB)

Sin gives birth to death, an example of Ya‛akov’s striking manner of expression. Sin always brings forth death. Every time. Sin will kill relationships. It will destroy happiness. It will ruin health. When you want to tell kids how serious sin is and what sin does, the best thing you can do is take them to the Cross of Calvary and say, “Look at this wonderful, perfect, loving Person and see Him on the Cross in agony and pain and blood. It was when Jesus became sin for us that He died, for sin always brings death.”

Don’t delude yourselves, Ya’akov says. Sin always results in death and tragedy. Sha’ul would put it this way: Don’t delude yourselves: no one makes a fool of God! A person reaps what he sows. ~ Galatians 6:7 (CJB)

We will learn a little more about Ya’akov as we dig into what he has to say about the Testing of Our Trust ~ Part 3.

Click here for the PDF version.

[1] Recall that the Complete Jewish Bible translates the Hebrew word for faith as trust.

Epistle of Ya’akov (James) ~ 1:1


From: Ya’akov, a slave of God and of the Lord Yeshua the Messiah.

Ya’akov was not only the half-brother of Yeshua and by now a slave of God and of the Lord Yeshua the Messiah and the leader of the Kehillah in Yerushalayim. We learn in Acts 15:13 ff. that he was also instrumental in sending a letter to the Goyim throughout Antioch, Syria, and Cilicia, instructing them to abstain from what has been sacrificed to idols, from blood, from things strangled, and from fornication. If you keep yourselves from these, you will be doing the right thing.

To: The Twelve Tribes in the Diaspora:


Now in his epistle, he turns his attention to Messianic Jewish Believers. The Twelve Tribes refers to Jews and is not merely a metaphor for Christians, as some Christian commentators maintain. This is clear from the style of the letter generally, particularly from the fact that they had synagogues, as we will see in chapter 2. Not that Gentile Believers were excluded from reading it, but that the leader of the Messianic Jewish community in Yerushalayim is addressing fellow Jewish Believers in the Diaspora, outside Israel.

The Diaspora became a technical term referring to Jews living outside the land of Israel. Besides the expulsions from the land by the Assyrians (2Ki 17; 1Ch 5) and Babylonians (2Ki 24, 25; 2Ch 36), many Jews were taken to Rome as slaves when the Romans conquered them around 63 BCE.


Yeshua instructs us: 12 When you enter someone’s household, say, ‘Shalom aleikhem!’ 13 If the home deserves it, let your shalom rest on it; if not, let your shalom return to you ~ Matthew 10:12-13 (CJB). The word shalom means not only peace but also tranquility, safety, well-being, welfare, health, contentment, success, comfort, wholeness, and integrity. Shalom aleikhem means “Peace be upon you” and is a standard greeting, as is Shalom!” Therefore, there is a deeper meaning to Yeshua’s instruction in v. 13 on when to give or withhold shalom, for He refers not only to the greeting but to the whole complex of peace/wholeness/well-being that the Messiah offers through His talmidim and similarly at many places in the Brit Hadashah. [1]

We will learn a little more about Ya’akov as we dig into what he says about the Testing of Our Faith.

Click here for the PDF version.

[1] Stern, D. H. (1996). Jewish New Testament Commentary.

Creeds of the Kehillah ~ Part 47

The Symbol (Creed) of Athanasian

In our last post, we examined the third Creed of the Kehillah ~ The Symbol (Creed) of Chalcedon. In this post, we begin to examine the fourth Creed of the Kehillah ~ Athanasian Creed.

Whosoever will be saved, before all things it is necessary that he hold the catholic faith; Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.

And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit.

But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals but one eternal. As also there are not three uncreated nor three incomprehensible, but one uncreated and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty. And yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Spirit is God; And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; And yet they are not three Lords but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion to say; There are three Gods or three Lords. The Father is made of none, neither created nor begotten. The Son is of the Father alone; not made nor created, but begotten. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore or after another; none is greater or less than another. But the whole three persons are coeternal, and coequal. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved must thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world. Perfect God and perfect man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. Who, although He is God and man, yet He is not two, but one Christ. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God. One altogether, not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and man is one Christ; Who suffered for our salvation, descended into hell, rose again the third day from the dead; He ascended into heaven, He sits on the right hand of the Father, God, Almighty; From thence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and shall give account of their own works. And they that have done good shall go into life everlasting and they that have done evil into everlasting fire.

This is the catholic faith, which except a man believe faithfully he cannot be saved. [1]

The origin of the Athanasian Creed is involved in obscurity, like that of the Apostles’ Creed, the Gloria in Excelsis, and the Te Deum. It furnishes one of the most remarkable examples of the extraordinary influence which works of unknown or doubtful authorship have exerted. Since the ninth century, it has been ascribed to Athanasius, bishop of Alexandria, the chief defender of the divinity of Yeshua, and the orthodox doctrine of the Trinity (d. 373). The great name of ‘the father of orthodoxy’ secured for it an almost ecumenical authority, notwithstanding the solemn prohibition of the third and fourth ecumenical Councils to compose or publish any other creed than the Nicene.

Since the middle of the seventeenth century, the Athanasian authorship has been abandoned by learned Catholics as well as Protestants. The evidence against it is conclusive. The Symbol is nowhere found in the genuine writings of Athanasius or his contemporaries and eulogists. The General Synods of Constantinople (381), Ephesus (431), and Chalcedon (451) make no allusion to it whatever. It seems to presuppose the doctrinal controversies of the fifth century concerning the constitution of Yeshua’s person; at least it teaches substantially the Chalcedonian Christology. And, lastly, it makes its first appearance in the Latin Churches of Gaul, North Africa, and Spain: while the Greeks did not know it till the eleventh century, and afterward rejected or modified it on account of the Occidental clause on the procession of the Holy Spirit from the Father and the Son. The Greek texts, moreover, differ widely, and betray, by strange words and constructions, the hands of unskilled translators. [2]

In my next post, we begin to explore the Epistle of Ya’akov (James).

Click here for the PDF version.


[1] Historic Creeds and Confessions. (1997). Lexham Press.

[2] Schaff, P. (1878). The Creeds of Christendom, with a History and Critical Notes: The History of Creeds (Vol. 1, pp. 35–36). New York: Harper & Brothers, Publishers.

Creeds of the Kehillah ~ Part 46

The Symbol (Creed) of Chalcedon

In our last post, we concluded our exploration of the Nicene Creed. This post examines a third Creed of the Kehillah ~ The Symbol (Creed) of Chalcedon. As I indicated in my last post, I have not been exposed to this creed in my upbringing.

We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with us according to the manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of nature’s being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning [have declared] concerning Him, and the Lord Jesus Christ Himself has taught us, and the Creed of the holy Fathers has handed down to us. [1]

Wow, the whole creed in one sentence.

The Creed of Chalcedon was adopted at the fourth and fifth sessions of the fourth ecumenical Council, held at Chalcedon, opposite Constantinople, A.D. 451 (Oct. 22d and 25th). It embraces the Nicene Creed and the Messianic doctrine outlined in the classical Epistola Dogmatica of Pope Leo the Great to Flavian, the Patriarch of Constantinople and martyr of diophysitic [2] orthodoxy at the so-called Council of Robbers (held at Ephesus in 449).

While the first Council of Nicea had established the eternal, pre-existent Godhead of Yeshua, the Symbol of the fourth ecumenical Council relates to the incarnate Logos, as He walked upon the earth and sits on the right hand of the Father. It is directed against the errors of Nestorius and Eutyches. They agreed with the Nicene Creed as opposed to Arianism but put the Godhead of Yeshua in a false relation to His humanity. It substantially completes the orthodox Messianic theology of the ancient Church.[3]

In my next post, we examine the Athanasian Creed.

Click here for the PDF version.


[1] Historic Creeds and Confessions. (1997). Lexham Press.

[2] A person who maintains that Yeshua has two natures, one divine, and the other human.

[3] Schaff, P. (1878). The Creeds of Christendom, with a History and Critical Notes: The History of Creeds (Vol. 1, pp. 29–30). New York: Harper & Brothers, Publishers.