CHAPTER 1
1. Yaaqov, a servant of Elohim and of the Master Yeshua the Messiah, to the twelve tribes that are in the dispersion: Shalom!
The twelve tribes: that is, of Israel. In the dispersion: literally, “sown throughout”—the very terminology used in Yirmeyahu 31:27ff and Zech. 10:7-10, where both the northern kingdom (Efrayim or Israel) and the southern kingdom (Yehudah) are given the promise that they will remember YHWH while still in exile, and will be brought back into covenant. In Yochanan 7:35, Y’shua’s skeptics ask whether he will go to the dispersion among the Gentiles (literally, Hellenized), since all twelve tribes had after all adopted many Gentile customs. This was one of the expectations for Messiah; indeed, Yeshayahu/Isa. 49:6 specifies that His main task would be to resurrect the tribes of Yaaqov and restore the preserved ones of Israel! The main thrust of the Renewed Covenant is that Messiah did just that, though most of the writers do not state it as overtly as Yaaqov does here. Though he is the Messiah’s half-brother, Yaaqov humbly identifies himself only as His “servant”. Yaaqov, who is now in the position of being Israel’s earthly king, sends his salutation to all who are in his realm, though scattered across the face of the earth.
2. My brothers, consider it all [an occasion for] joy whenever you fall into various sorts of trials [to prove your faithfulness],
Consider it all joy: or, it always leads to a reason to be joyful. The word for joy here is related to the Greek word translated “shalom” above, which indeed emphasizes the fact that the greeting is a joyful one. Trials: not the least of which was the continued exile, which YHWH had imposed on Israel as a well-deserved discipline, and which needed to continue for a time despite the mercy extended in that day through the Messiah and being told again who they were. It is up to us to see that shalom comes from the trials, for we know He only gives us what is best for us—even when what we need most is chastening and correction. Though our period of punishment is now over, we are still in exile, but He is preparing us for something better that will come about as soon as we have submitted to the trials and brought to readiness for the next stage of our return.
3. knowing that the tests of your reliability bring about perseverance,
Or, the proving of your beliefs establishes stability. When challenged, we are more likely to buckle down and study, so that our knowledge has a firmer foundation. “Wisdom and knowledge are the stability of your times.” (Yeshayahu 33:6; compare Hos. 4:6; Col. 1:9ff) Then we will be able to prove what we believe without relying on others to do the explaining for us.
4. but leave perseverance [room] to finish [its] work, so that you may be complete and free from fault, not lagging behind in anything.
Free from fault: Aramaic, at peace (in complete maturity).
5. Now if any of you is lagging in wisdom, let him beg from the supply of Elohim, [which is] open to anyone and does not put [one] to shame, and it will be given to him.
Open to anyone: It is there for anyone who seeks it, including those whom the world does not consider valuable. (2:1-8) Aram., who gives simply to all. Does not put one to shame: speaking either of deserved or undeserved reproach, i.e., he does not refuse us when we should have known better, because He wants us to approach Him and become wiser.
6. However, let him ask with confidence, without letting himself hesitate at all, since the one who doubts [has become] like a wave of the sea [that is] driven by the wind and tossed to and fro,
7. because such a person should not suppose that he will receive anything from YHWH;
8. a double-minded man [is] unstable in all his ways [of thinking].
Double-minded: literally, two-souled, or thinking twice; i.e., his interests are divided. He could also be said to be serving two spirits (belief and doubt). He wavers between two opinions like those Eliyahu addressed at Mount Karmel. Unstable: or, restless. He is not established in his paths, because Torah is the light to our path (Ps. 119:105), and he has not yet internalized this. As he studies more, his knowledge will increase, and consequently his faith should increase. He will not receive anything new until he acts on what he has already been given.
9. On the other hand, the brother of lowly condition should let himself rejoice about his high-ranking station,
10. but the wealthy for his low estate, because it will pass away like the grass-flower,
It will pass away: i.e., his wealth. The idea that being blessed means being rich is one of the wrong ways of thinking alluded to above. We inherited this philosophy from our places of exile, not from YHWH.
11. since no sooner is the sun risen with a scorching wind than “the grass withers and its flower falls off” [Yeshayahu 40:7-8], and the beauty of its appearance is lost; just like this the wealthy [person] be dried up in [regard to] his pursuits.
Therefore we should not ask to be rich, for it is not what we would expect it to be. (4:3) Riches become a master to their owners. Be glad you do not have to serve them, for thus you have time for Torah study so you can gain the knowledge that will help us become mature enough for our exile to end.
12. The man who [unflinchingly] endures a trial is blessed, because [when he] has come to be approved, he will receive the [victor’s] crown of [real] life, which the Master has promised to those who love Him.
Endures a trial: i.e., remains under YHWH’s discipline until he becomes acceptable. Blessed: Aramaic, favored. Crown: or garland such as that worn by the emperors; in this case, that worn by the winners of an athletic competition. Our crowns will all be cast at Y’shua’s feet (Rev. 4:10), but it is still important to earn them so we have something with which to honor Him.
13. No one who is being tested should say, “I am being tempted by Elohim”, because Elohim is not able to be tempted by evil, nor does He tempt anyone.
Trimm notes a parallel between this verse and Sirach 15:11-12. We are told of an “evil spirit” that YHWH wanted sent to King Sha’ul to accomplish His purposes (1 Shmuel 16:14ff; 18:10; 19:9). So what is being alluded to here is probably Paul’s claims in Romans 7 that he would not have known what coveting was if it had not been for the Torah, which forbade coveting. He says his sinful passions were thus aroused by the Torah, and Yaaqov is wanting to make sure that no one uses this as an excuse. Paul did go on to say that there was nothing therefore wrong with the Torah, but he may have said too much (v. 19; 3:5-6) to the Romans, who were not as mature as those who had been well-versed in Torah all their lives and would assume the parameters within which they had to understand what he was saying. Yaaqov simplifies the issue for their sake:
14. Rather, each one is tempted when he is lured and enticed under his own [selfish] desires.
Is enticed: or ensnared, entrapped; Aramaic, tortures himself. The Torah is not, therefore, the only instigator of sin. We have enough of a pull right within ourselves to blame.
15. Next, when desire is indulged in, it gives birth to sin. And sin, when it is brought to full [term], produces death.
Desire: Aramaic, panting. Indulged in: literally, taken in union with, a term often used of a woman conceiving, so Yaaqov continues in the imagery of the birthing process. Once one starts desiring what YHWH does not want for him, how easily it makes itself available to him! But the desire “rapes” and “impregnates” one, taking control of his mind and heart, and the next generation is sin; the generation after that is death.
16. Do not be misled, my beloved brothers:
17. Every useful [act of] giving and every perfect gift is from above, being [sent] down from the Father of lights, from whom there can be no shifting to the side or shadow cast by turning.
Shadow cast by turning: of heavenly bodies, as in the case of a sundial. In other words, He does not change (Mal. 3:6), and neither will His words ever be obsolete. Time does not change the Torah, which He gave to Israel as “everlasting statutes”. (Ex. 29:9; Lev. 3:17; 16:34; 24:9; Num. 19:21, etc.)
18. Having been so disposed, He brought us into existence through the word of what is true, as the firstfruits of what He created.
Us: the tribes of Israel, especially in relation to the renewal of the creation, the restoration of the fallen Adam through the Second Adam, Messiah, of which the nation of Israel’s existence was the prerequisite. After we die to self, He can re-create us, and we can be alive to YHWH (another allusion to Romans 7, to which Yaaqov is saying “amen”. Though the Torah is not the way we are reborn as such, it is the means by which YHWH chooses to resurrect us, so he may be saying Paul did not need to make such a distinction, which only served to confuse many people.
19. Therefore, my beloved brothers, every person should be quick to hear, slow to speak, and slow to anger,
Quick to hear: Trimm cites here an allusion to Sirach 5:11. Slow: Aramaic, delaying. Paul may have taken his credentials as a Pharisee and his stark encounter with the Messiah as adequate authority for his ministry; he did not submit his message to the established authorities until fourteen years later. (Gal. 2:1) Yaaqov may be hinting here that he jumped the gun, and is reining him in to some extent here for the safety of those who knew much less than he, since people other than those he had taught directly were obtaining copies of his letters without their necessary original context. He may be saying in essence that, with that audience, Paul could have left out some of the finer points and stuck to the point that the Torah is beneficial. (The Greek word used for the Torah is from a root meaning “to parcel out like food to animals”—i.e., a little at a time, as much as is needed at the moment, and no more. Doing so is one application of “not boiling a kid in its mother’s milk”, Ex. 23:19, since milk represents the Torah, Heb. 5:12-13). This letter brings clarification of what Paul did NOT mean when he wrote about being “saved by grace apart from the works of the Torah”, for people were already getting it wrong in the first century; how much more people in our day who are two millennia removed from the right context? Too much of it at one time can indeed kill us, but without it we will starve as well.
20. because man’s anger does not accomplish Elohim’s justice.
This is not to say that when we do carry out His justice, there will not be anger at the evildoers, but the emphasis is on hearing the whole story and proving the guilt first through due process. Anger: or, frustration/agitation. Getting upset at someone because he gets on your nerves will not do anything to help your brother become more mature. You need to teach him; getting angry only makes it more likely that you will say things you will later regret.
21. So, having put aside all filthiness and any other wickedness that remains, with a gentle spirit take up the word [that others have] implanted [in you], which is able to keep your souls safe [from danger].
Implanted: again, this is the terminology of the birthing process (v. 18), in contrast to what used to be born of the type of seed formerly implanted in us. (v. 15)
22. Moreover, become those who carry out what has been said, not just those who hear [it], [thereby] deluding yourselves,
Carry out: a theme Yaaqov resumes in 2:14ff. Deluding yourselves: or, wrongly calculating what you are worth.
23. since if anyone hears the word but does not carry it out, this person is like a man who observes in a mirror his ancestral face,
Ancestral face: i.e., the fact of his origin, the lineage he was born of. In the case of any who are called by Yeshua, this is a face from the line of the other Yaaqov, our patriarch, whose descendants strayed and lost their identity among the Gentiles, whose seed they allowed to grow within them (contrast v. 21), when in fact they belonged to YHWH as children of those whose ancestors agreed at Mt. Sinai that their descendants would continue in covenant with Him. Looking at this, one must realize that he is the one who bowed his knees to Ba’al, built the golden calf, and even further back, ate the fruit—not someone to whom the Torah does not apply.
24. because he looked himself over, then left, and right away forgot what kind of man he was.
Forgot: or, neglected, i.e., paid no attention to it, and did not let it affect how he acted. This is why YHWH gave Israelites simple things to do, such as wearing tzitziyoth (fringes on our outer garments) as a constant reminder of who we are and to Whom we belong. What kind of man he was: Only in the Torah can we see what our ancestors were, and what Israel is meant to be—and only there can we realize that this is no longer what we are—and be moved to repent, rather than make excuses.
25. However, the one who has carefully looked into the completely matured Torah (that which belongs to freedom) and continued [to walk] beside it—not [in] this [case] becoming a forgetful hearer, but rather one who carries out [what he hears by his] action—this [is the one who] will be blessed in what he does.
Completely matured Torah: that brought to its fullest meaning by Yeshua (Mat. 5:17), whose (very Israelite) face we will see when we look into that mirror, and who we will begin to look like after we have gone and carried out the implications of what we saw there. (2 Cor. 3:18) The word for “matured” here is based on the same word describing what Yeshua is: the goal, aim, or purpose of the Torah. (Rom. 10:4) Carries it out: the old adage “Use it or lose it” applies here.
26. If anyone among you seems to be a fearer [of Elohim] without holding his tongue in check, he deceives his own heart instead; this one’s religious observance is useless.
A fearer of Elohim: Aramaic, in ministry to Elohim. Holding in check: the word used is the same as using a bridle to restrain a horse. Yaaqov is indirectly telling Paul that saying what we should not say, saying too much, or saying something at the wrong time will all hurt those who are not mature enough to handle our excess. Religious observance: also “ministry” in Aramaic. Useless: devoid of force or credibility. Meditating on this rebuke may have been what led Paul to later be able to say, “If I have all faith…and give all I have to feed the poor, but have not love, I am nothing.” (1 Cor. 13)
27. Pure and untainted worship before Elohim (that is, our Father) is this: to look in on orphans and widows when they are [under] pressure, to keep oneself unsullied by the world.
This statement is based on Yeshayahu/Isa. 1:16-17. Look in on: with the sense of going to see how they are faring, looking after their needs, and providing for them. A declaration of having fulfilled this obligation is made after one has tithed to the Levites what he has collected over the course of three years for the sake of the widow and orphan. (Deut. 26:13) This is one of the reminders the authorities in Yerushalayim (which included Yaaqov) gave to Paul when he finally did submit his plans for their approval. (Gal. 2:10) The world: the way it is ordered by the culture surrounding us, insofar as it conflicts with what YHWH intends for His people as outlined in Torah.
CHAPTER 2
1. My brothers, do not hold the conviction [of the truth] of our Master, Yeshua the Messiah, along with partiality in your estimation [of others].
In your estimation: i.e., what you consider to be important about people.
2. Because if a man with [his] fingers adorned with gold [and] in elegant clothing comes into your synagogue, and a [crouching] beggar in filthy clothes also comes in,
3. and you look with respect on the one wearing the elegant clothing, and tell him, “You seat yourself here in [a place of] honor”, while you tell the beggar, “You stand over there” or, “Sit here below my footstool!”,
Look with respect: or, give special attention to.
4. haven’t you been set at variance with one another, and become judges with faulty reasoning?
Set at variance: making unnecessary distinctions, which only divide brothers. Judges: Aram., expounders. Faulty reasoning: dividing according to categories that mean nothing to YHWH or Israel..
5. Listen, my beloved brothers! Didn’t YHWH choose for Himself [those who were] poor from [the standpoint of] the present world order [to be] rich in faith and heirs who are allotted the Kingdom that He promised to those who love Him?
6. Yet you have treated the poor with contempt! Isn’t it the rich who [use their power and position to] oppress you and the very ones who drag you off into the courts?
7. Don’t they give an injurious reputation [to] the worthy name by which you are called?
8. If indeed you really carry out the king’s command according to [how it is] written, “You will look out for the best interests of your fellow as [you do for] yourself” [Lev. 19:18], you are acting rightly,
This is exactly how his brother Yeshua summarized a large portion of the Torah. (Mat. 19:16-26) The commandments He listed in response to a man’s question about what he must do to have eternal life all related to how he treated his fellows. He claimed to have done so, but Yeshua revealed that he was really holding back. He could not claim to be true to the flock if he was still holding onto what he considered his own. (Mat. 20:16) Those who are rich now will not be powerful in the Kingdom. The true King of Israel was not wealthy by this world’s standards, but at times had no place to call his own. If we honor Him by investing in the Kingdom now instead of less-important things we were hoping for, He will honor us then.
9. but if you treat people with partiality, you are [actually] working [on behalf of] sin, being convicted by the Torah as lawbreakers,
Why is Yaaqov writing this particular message to Israelites in exile? Because he is alluding also to the fact that we must not show partiality to one of the two houses of Israel or the other. Malachi 2:9ff speaks of partiality in regard to the Torah. Paul often said there was no difference between Jew and Gentile (i.e., the Northern Kingdom that mixed with and became Gentiles). But some of the things he wrote can be read as saying that only Jews need to keep the Torah. But in Israel there are to be equal weights and measures. (Deut. 25:13) Of course there is grace during our transition, but this should not be carried too far. Yaaqov is saying that we all need to be held to the same standard once we are in a position to obey more fully, lest some feel that they have an excuse to disregard parts of YHWH’s covenant. To do so is sin.
10. because whoever might observe the entire Torah, yet stumble in one [point], would have become liable [to judgment] in regard to the whole [thing].
Every part of the Torah is intertwined with the rest, and cannot be dissected without doing violence to the whole. We cannot pick and choose; if we miss the target at all, even by just a little, we have missed it as much as one who does not even come close to hitting it:
11. since the [very] One who said, “Do not commit adultery” [Ex. 20:13] also said not to commit murder, so if you commit no adultery, but do commit murder, you have [still] come to be in violation of the Torah.
Paul used this truth to teach that both houses of Israel are under the same condemnation. (Rom. 3) But this is not meant to make us have an “I’m OK, you’;re OK” philosophy. Yeshua said it was only the sick who need a physician; once we see our need, we need to take advantage of the cure He has provided. (Luqa 5:31) But while Yeshua’s merit does cover our lack in the meantime, James’ point is that we cannot treat lightly the fact that we cannot atone for sins in the way YHWH told us to. We cannot keep the Torah perfectly without a Temple and without being in the Land. This is a problem. To minimize this issue with the magic wand of “grace” is to make us think it is all right to be in exile. Rather, it is meant to make us deeply feel the need to rectify our lack however we may. Yeshua’s death has made a way for us to come back into covenant, and we need to walk in it, or we will remain lost! As soon as we are enabled to begin practicing any part of His commandments again, we should eagerly do as much as we can as quickly as we can!
12. So speak and act in this way: as those who are about to be judged by means of the Torah which belongs to freedom,
Speak and act: an introduction to his next major point (starting in v. 14). He mentions “speak” first, since this is the issue he will focus on in chapter 3. The Torah which belongs to freedom: or, Torah of liberty. Here, Yaaqov is alluding to Yeshayahu (Isaiah) 61:1ff and Psalm 119:44ff: “Those who keep the Torah walk at liberty.” Some people think he is speaking about a different “law” instead of the Torah per se, but after just finishing a tirade against showing partiality, he would be a hypocrite to mean this. When the parts of the Torah that we find disagreeable (especially being so far removed from it and so schooled in what Gentiles regard as civilized and appropriate) are removed, there cannot be freedom. How can anyone live at liberty if someone is free to steal his possessions with no penalty? Keeping the Torah in its entirety ensures freedom in every aspect of life. Yaaqov is probably alluding to Paul’s statement that apart from the Torah we would not have known sin. Yet the Torah is what sets us free from sin, when we follow its guard rails and thus stay on the right path. People may pity us for being “under the Law”, but they themselves are not free from the pagan accretions that have been added to the pure faith. Our exile was the result of allowing these compromises, and though we are forgiven, we are still not free as long as we are not back in our promised Land. Liberty also means that those who are wealthy should not require that poorer Torah-keepers interpret Torah exactly as they do, which often requires expensive paraphernalia that they truly cannot afford (Yeshayahu 58:6; Mat. 23:4), and is thus oppressive (v. 6), but require only the simplicity of what Torah actually commands. If we add to it, we make it impossible to keep some other parts, because it is already in a perfect balance. (Deut. 4:2)
13. because judgment will be merciless to the one who does not show mercy; mercy indeed triumphs over justice.
YHWH indeed prefers that we show mercy from the start rather than having to come back and make a sacrifice because we overstepped. (Hos. 6:6) Compare Y’shua’s parable in Mat. 18:23-35. Mercy: Aramaic, befriending. Mercy triumphs: Aram., by mercy you will be elevated above judgment. This does not mean judgment will be canceled, for in v. 12 Yaaqov just said we would indeed be judged by the Torah. But if we follow it, there is no need to fear the judgment, for we will pass the test if we demonstrate our love for YHWH in the way He said to do so. (Yochanan/ John 14:15) If we walk within its parameters, we will be loving our neighbors as ourselves, and will thus be judged as part of Israel, in context of which what benefits the whole may outweigh some mistakes we make in trying to determine the particulars of what this means; if we walk in selfishness, we will have to be judged alone as individuals, and what person acting alone can reach such a high standard?
14. What is the advantage, my brothers, if someone should say he has a belief [that something is true], but not have works? The belief can’t rescue him, can it?
Rescue: or save; Aramaic, make him alive. This gives the other side of the coin that Paul minted in Ephesians 2:8-9, for verse 10 of that chapter qualifies the claim that our salvation is not on the basis of works by saying that YHWH has indeed prepared works for us to walk in after accepting the rescue Y’shua provides from the hopelessness of our exile and from estrangement from YHWH. But why does Yaaqov ask this as a question? Because he has a copy of Paul’s letter to the Romans, and he is using a rabbinical style of argument to bring greater clarity, especially to chapter 4 of Romans.
15. Moreover, if a brother or sister should come to be without adequate clothing or might be lacking in [the] nourishment [needed] for the day,
16. and someone from among you should tell them, “Go [on your way] in peace; be warmed and satisfied [with food]”, without giving them what their bodies need, what is the benefit?
If we say, “I will pray that YHWH will provide for you” if you already have the means to meet the need, this is a cop-out! We are meant to be YHWH’s provision. We are His hands. He usually provides through His people. If we are unwilling to give to those in need, how dare we expect someone else to?
17. Thus indeed the belief [system] (if it does not include works) is by itself dead.
18. Nonetheless, someone may object: “You have faith, and [in the same way] I have works.” Show me [evidence of] your belief apart from works, and I will show you [evidence of] my belief from [the starting point] of my actions.
I.e., if there is no outward result of your belief, how is there any proof that it is genuine?
19. You believe that “YHWH is one”? [Deut. 6:4] You’re doing well [so far. But] the demons are also persuaded [of that fact, and] indeed [that thought] strikes them with terror!
YHWH is one: the foundation principle of Israelite faith, as mentioned by Paul in Romans 3:29-30, where he is alluding to Malachi 2, which speaks of the impartiality Yaaqov is emphasizing. Paul immediately makes the disclaimer that he is not making the Torah void, but is establishing it. However, he explains this in a complex philosophical way; Yaaqov knows that most of their audience needs something simpler and more concrete. Clearly if the demons have this fact right as well, it alone is not enough to put one in right standing with YHWH!
20. But are you willing, O fruitless human being, to come to an understanding of how the belief apart from the works is dead?
Fruitless human being: or, foolish man—in answer to Paul’s “O foolish Galatians!” (Gal. 3:1) He is addressing only one man here—Paul himself. He shows through his letter that he is a more learned man even than Paul’s teacher, Gamaliel. Paul was the one who picked this fight by opposing Kefa and the others whom Yaaqov had sent to Paul (Gal. 2:11), who were leaders Y’shua Himself had established. He was only one witness, and a single witness against a ruler in Israel is not accepted. (2 Cor. 13:1) This is another reason Yaaqov had to keep telling him to watch his tongue and be careful what he said, for now he had to be publicly corrected.
21. Wasn’t [it] by works [that] our ancestor Avraham was declared to be righteous when he placed his son Yitzhaq on top of the altar?
Yitzhaq: This story is found in Genesis 22. Our ancestor: inclusive of all to whom Yaaqov is writing, and shared in common with him. Declared to be righteous: by YHWH overtly, but also by anyone who judges based on what he sees. Here Yaaqov is directly answering Romans 4. He is saying, in effect, that Paul stopped reading the Genesis account too soon, for Paul makes a distinction between circumcised people and uncircumcised, in violation of the command against partiality. Yaaqov is correcting him by reminding him that Avraham did not really prove he had faith until he acted on it. While there was value in his faith, it only earned him the heavenlies—descendents like the stars. In 22:12, YHWH says, “Now I KNOW that your fear Elohim”, and proceeds to give him additional promises—of inheriting the earth as well! The reason is “because you have done this thing” (22:16). Now his faith is no longer merely wishful thinking. It is not just spirit (which means wind as well); it is concrete—an accomplished, fulfilled fact. Compare Numbers 13:16, which makes Yaaqov’s point in Paul’s more mystical style. (It was Moshe that changed Hoshea, which means “salvation” to Yehoshua—a salvation that is YHWH’s in particular.) Until we come all the way home and live the complete covenant, our salvation is only a promise and a prophecy.
22. You notice how his belief worked in partnership with his actions, and through the works his belief was carried through to completion,
Worked in partnership with: Aramaic, aided.
23. and the Scripture was brought to its fullest realization which says, “Now Avraham placed confidence in YHWH, and it was reckoned to his account towards righteousness” [Gen. 15:6], and he was called “YHWH’s beloved”.
Placed confidence: the term also means “was faithful to”. His being persuaded was the beginning, not the end of the process. YHWH’s beloved: or friend, as found in Yeshayahu 41:8 and 2 Chron. 20:7.
24. [By] now you certainly see how [it is] because of actions that a human being is declared to be righteous, and not because of belief by itself.
25. Moreover, wasn’t Rahav the prostitute also in the same way declared to be righteous because of [her] actions when she granted the messengers hospitality and conducted them out by a different way?
This story is found in Y’hoshua chapter 2.
26. For just as the body without a spirit is dead, in the same way belief without works is dead as well.
Only when the body is animated is it proven that the man is alive. This is probably a direct answer to Romans 7, in which Paul was teaching things far beyond the physical. Yaaqov is reminding him that he has a very physical audience who would naturally interpret his writings in a physical sense, and would definitely be misled if they do. Yaaqov is telling Paul to simplify his teaching to his very human constituency. He has to launch into a long explanation for what he says in Galatians 2, which is why his words have been so easily misunderstood. His constantly states that what he is saying does not mean that the Torah is bad, but much of what he says sounds that way. (If you are not well grounded in Torah, Yaaqov’s is the letter to read, not Paul’s!) Paul’s later writings show that he did submit to Yaaqov and the other leaders who he now knew were not his enemies, but his teachers. However, his earlier writings have been used to pervert Y’shua’s revolution, and the result is that we are still in exile. We have been given the whole understanding again; we need to get it right this time!
CHAPTER 3
1. My brothers, not many [of you should] become teachers, [since you] have seen that we will receive back a greater judgment,
We must begin by judging ourselves first. (1 Cor. 11:31) It is our own words that judge us—our promises, but especially that which we teach others (Mat. 7:2; 12:37); we will be held accountable for what we claim to know since we are telling others with confidence that this is the truth. Those who indoctrinate others are held to a higher standard, and we must hold ourselves to it as well.
2. for we all make many mistakes. If anyone does not err in what he says, this is a mature man and able also to hold the whole body in check.
We all make mistakes: or, we all stumble. Knowing what Yirmeyahu (Jer.) 17:9 says about the deceitfulness of our own hearts, we should be very hesitant to just say whatever comes to mind. We cannot avoid every pitfall, but if we focus our energy on bridling the tongue, we will get the most mileage out of our allotment of self-control. So many of the commands in the Torah deal with not carrying on false rumors, not being a whisperer, or not upholding what is unproven as if it were. And many proverbs focus right here. (Prov. 15:2; 18:21 are some salient examples.) Whole body: not only his own fleshly desires, but the Body of Messiah as well.
3. Look, we insert bits into the mouths of horses so that they may be persuaded by us, and we direct their whole body.
4. Indeed, even ships, as bulky as they are, are directed wherever the impulse of the steersman may wish by a very small rudder, even when driven by stiff winds.
5. In the same way also the tongue is a tiny part of the body, yet boasts so loudly! Consider how large a forest a small fire can set ablaze.
6. And the tongue is [such] a fire—a world of unrighteousness! This is how the tongue exhibits itself among our members, ruining the whole body, [discoloring it], and igniting the cycle of life, and it is [itself] set on fire by Gey-Hinnom.
Exhibits itself: or, is put in such a position (to have as strong an effect as the rudder or the tiny match). Igniting: or, destroying; Aram., the successions of our generations that roll on as wheels. Gey-Hinnom: an idiom for “hell”, but literally a deep ravine outside the city walls of Yerushalayim. It was full of the carcasses of dead animals, broken pottery, and shattered idols. A fire was always burning there to consume the garbage. The uncontrolled tongue, however, makes the beneficial fire (designed to destroy the stench and disease) exceed its intended boundaries. Some fires are necessary, but we must be keep them under control. One who lets them run wild is responsible to pay for the damage they cause. (Ex. 22:6) We must weigh the effect of our words before we let them out; it may be better to say nothing at all. (Prov. 17:28)
7. For every [kind of] instinctive nature of not only animals, but also birds, reptiles, and salt-water creatures is tamed or has been tamed by mankind,
Tamed: Aramaic, subjected, subdued.
8. yet no one among human beings is able to tame the tongue—an unrestrainable evil, filled with deadly poison!
Aramaic: This evil, when not restrained, is full of the poison of death.
9. With it we pronounce blessings on Elohim, that is, [our] Father, but by it we [also] call down curses on human beings, who were created in the likeness of Elohim!
10. Out of the selfsame mouth issue forth [both] blessing and cursing! My brothers, it needs to stop being this way!
11. Is it possible for a spring to pour forth both sweet and harsh, bitter [water] out of the same opening?
12. My brothers, it isn’t possible for a fig tree to produce olives, is it? Or a vine [to produce] figs? Likewise, no spring can yield [both] salt water and fresh [water].
13. Who among you is wise and has the knowledge of an expert? Let him give evidence [of] what he has accomplished by praiseworthy behavior, with intelligent cooperation.
Wise: or learned, skillful, cultivated by acute, broad-based, and diverse experience-- the root word for sophisticated. Paul was all of these, but seemed to think he was competing with those given the authority as apostles by the Messiah Himself, though perhaps they were not as learned as he, from the standpoint of schooling. (Compare 2 Cor. 11:5; Galatians 1.) Evidence: We prove what we actually believe by what we do, not by what we say. Praiseworthy: or eminent, surpassing, honorable, competent, admirable—in other words, live up to the standard of excellence expected of someone so erudite, especially as a teacher, whose example is to be on a higher plane than the lifestyle of his students. If we see a problem in someone, but are not willing to spend ourselves to find the solution for him, of what benefit will it be to talk about his shortcomings? Intelligent cooperation: or, the mildness of wisdom, emphasizing that one knows better than to resist an authority he cannot overturn, like a horse whose will to go his own separate way has been broken so that his energy can be channeled into what his rider knows is best.
14. If you have bitter envy and vying for position instead, do not gloat and do not deceive yourself [with what is actually] in contrast with reality.
Vying for position: with the nuance of putting oneself forward in a divisive, partisan manner, using intrigue to attain a distinction for oneself through low or questionable methods. It is this self-seeking that turns the rudder in the wrong direction and brings shipwreck. We must weigh why we are speaking. Is it to help others grow, or just to make me feel more intelligent? If it is not because YHWH, whose Name is upon us, has led us to speak, we are taking His Name in vain, for we are not accurately representing Him. If He is speaking through the authority He has set up, He will not interrupt Himself to speak through another. The one who speaks out of turn thus thinks he is more important than the one designated as spokesman. Paul argued in 1 Cor. 9 for his right to the same treatment as the other apostles. There was nothing wrong with his reasoning, but why did he need to bring his complaints about Kefa to the Corinthians or the Galatians? The audience was wrong. While our words may be true, it may be better to hold them until a more appropriate time. He may not have realized that one day the whole world would be able to read his mail (like the fire that got out of control), and he was writing things that required a groundwork he did not lay out in these letters themselves, but in personal training sessions before this. So it was bound to be misconstrued. Gloat: or be glad, but in the sense of it being at someone else’s expense. Yaaqov has no argument with what Paul is saying, but he is in the position of authority, and thus is somewhat on the defensive since he has been attacked. He wants Paul to be working toward the same goal as he is rather than wasting his time proving how learned he is. In contrast with reality: i.e., having delusions of grandeur.
15. Such “sophistication” is not [the kind that] comes down from above, but rather is earthly, soulish, like one of the inferior elohim,
Soulish: literally, psychic (sensuous in the non-physical sense, as contrasted with spiritual, as in 1 Cor. 2:14; Aram., from the reasonings of the self). Green renders it “beastly”. Like one of the inferior elohim: literally, demon-like, but not in the sense of being pure evil, but relating to spirits of the lower grade than YHWH. Yaaqov calls us to take the higher road, though valid reasons for the other behavior might be justified; it is just that they are not the best course of action, since they do cause unnecessary fragmentation to the Body of Messiah.
16. because wherever there is jealousy and vying for position, there is disorder and every sort of worthless activity.
Disorder: confusion, instability. (Compare 2 Kefa/Peter 3:16.) Vying: Paul so often saw himself as in opposition to those Yeshua had put in authority, possibly because he knew he had abused authority when he had it and assumed others would do the same. Worthless activity: trivial matters; lower priorities demand too much attention simply because they are noisier and seem more intriguing or exciting at the moment. This stems from the Tree of the Knowledge of Good and Evil (Gen. 2), which in ancient Hebrew thought was also called “the Tree of Doubt”. (Avi ben Mordechai)
17. On the other hand, the wisdom from above is, of course, first of all pure, [but] after that, brings peace, is appropriate, easily persuaded [toward what is] right, full of kindness and useful results, without ambiguity, and unfeigned.
From above: not from our own hearts. Pure: faultless, evoking reverence, worthy of the highest honor. First pure…brings peace: note the priority, for there is afoot today a prioritizing of peace that is not at all concerned with purity, and which will deceive many. Appropriate: fair-minded, equitable, suitable. Easily persuaded: or compliant (toward proper authority, not contentious); Aramaic, obedient. (Contrast Gal. 1:11-17) Kindness: or mercy; Aramaic, befriending.
18. Moreover, the fruit of righteousness is sown in harmony for those who promote harmony.
While we may all aspire to the position of teacher (v. 1; 1 Cor. 12:30-31), not all can be teachers, or there would be no one to teach. We must therefore accept whatever position YHWH has put us into and channel our energies into carrying out the calling to which He has perfectly tailored us so that the whole body may benefit—the very thing Paul said in a different way in Romans 14-15, where he speaks of fitting many types of building materials together into one unified structure. Wisdom is knowing how the pieces fit together—the skillful application of knowledge and understanding. Yaaqov had developed this skill more fully. He knows the level most Israelites are at, and stays with his audience rather than showing how much he knows. He got straight to the point in as few words as possible, yet with full clarity, and even his opponents among unbelieving Yehudah raised an outcry at his wrongful execution. (Josephus, Antiquities 20:9.1) Paul finally did ask Yaaqov to rule on whether the reigning halachah needed to be altered to fit the new situation so many who were exiled in pagan environments now found themselves in. (Acts 15) While he knew Messiah had given him a task, he had to operate in tandem with the authority Y’shua had already set up. Yaaqov gave consideration to those in more difficult situations, yet he also would not water down the message, for there is one standard for all of Israel. He gives no space for lack of commitment. There is no partiality, for softening the message will not accomplish the restoration of Israel. “Don’t boil a kid in its mother’s milk”, but instead train the novices to keep all the aspects of the Torah. All the apostles had to be united on where they were headed, or the “one new man” that was being formed would be fragmented again. Though Paul concurred with Yaaqov in the end, his earlier writings, from when he was acting independently, got into the wrong hands and were taken as normative, and fragmentation between the two houses of Israel was indeed the result. We now have an occasion to repair that breach.
CHAPTER 4
1. Where do [the] quarrels and clashes among you come from? Don’t they come from the desires for pleasure that are on guard duty [like soldiers] within your members?
Quarrels: Greek, polemics. Desires for pleasure: the Greek word is the one from which we derive “hedonism”. It includes many types of pleasure, but specifically those related to our senses, and this does not always line up with what is most beneficial for us or for all of returning Israel. But even those responsible for helping Israel return were getting into polemics with one another. Paul argued that he should be able to take a wife as Kefa did, or be paid for his ministrations as the other apostles were. But fondness for earthly things (which include anything YHWH has not chosen or declared holy) weighs us down so we cannot ascend in holiness. Profane things are not necessarily evil, but are lower priorities that distract us, but if our priorities are wrong, it has the same effect as if we were intentionally hostile to YHWH. We need to ask whether what we want to do is for His sake, for Israel’s sake, or merely to please our senses. The primary authority in Israel at the time of this writing said the latter was specifically what causes trouble between brothers. Knowing this gives us a tremendous advantage over our actual enemy.
2. You covet but do not possess; you commit murder and exert yourself, but are not able to obtain. You fight and quarrel, yet you do not have because you are not asking!
Are not able to obtain: Aramaic, it does not come into your hands. Why go through all of this, when we merely need to ask YHWH to keep His promise to meet our needs? “But,” some might argue, “we did ask, and He did not answer, so we will go about it our own way.” To which Yaaqov responds:
3. You ask but do not receive, because you are asking wrongfully, in order that you may squander it on your desires for pleasure.
4. You adulterers and adulteresses! Don’t you understand that the friendship of the world order is opposition of Elohim? Consequently, whoever makes it his purpose to be a friend of the world order is rendered an enemy of Elohim!
Adulterers: the word emphasizes the concept of unfaithfulness toward the One we belong to, and includes the idea of idolatry. I.e., he accuses us of having an affair with the spirit of the age.
5. Or do you think the Scripture speaks for no reason? Does the spirit that inhabits us yearn toward envy?
6. Yet He gives stronger empowerment. It is on account of this that it says [that] YHWH “opposes those who are haughty, while He gives favor to the lowly.” [Prov. 3:34]
Haughty: literally, overly conspicuous, with the added nuance of despising others who do not have what we do. This person fools himself about who he is (v. 16), if he imagines that he is anything apart from YHWH. Opposes the haughty: Heb., scorns the scorners. On the other hand, humility does not mean being depressed or beaten down, but simply “close to the ground” or “grounded”--realistic about who we are. Saying we are not the best person for the job, if in fact we objectively are, only deprives Israel of having the job done as well as it could be. That is dishonesty, and is another form of arrogance—thinking we can assess our strengths and weaknesses better than those YHWH has placed in authority over us.
7. This being so, be in subjection to YHWH; resist the adversary, and he will run away from you.
Resist: or, withstand. The adversary misrepresents us, saying we are weak where we are really strong, and therefore deprives us of our weapons. Or vice versa. When we think we have to be given what our rights allow, we give an enemy something by which he can control us. (Mat. 10:37ff) By loving YHWH and our neighbor, we can be proactive against him, and not need to run away ourselves. By obeying Torah, we come to see clearly in the mirror again, and the enemy will not be able to fool us as easily.
8. Make an approach toward YHWH, and He will come closer to you. Clean up your hands, you who are in error, and purify your hearts, you double-minded ones!
Approach: Yaaqov is alluding to Zech. 1:3, where it says, “Return to Me, and I will return to you.” Double-minded: those who doubt (1:6-8) or are trying to serve two masters. Purify: Aramaic, hallow (sanctify, set apart as holy). Clean up your hands: an allusion to Psalm 24:3, which tells us that the one with clean hands and a pure heart is the one who can ascend to YHWH’s holy hill. This was pictured vividly in the fact that one had to perform a ritual cleansing before being allowed to enter the Temple complex. This cleansing is the opposite of being lured away by our own desires, and stops the progress of the “sin that leads to death”. (1:14-15)
9. Feel miserable and mourn and wail! Let your laughter be turned to mourning, and your cheerfulness to dejection!
This means to take the time you need to honestly repent, if and when you need to (in the right season). It does not mean we should be dejected all the time.
10. Be humbled in YHWH’s presence, and He will raise you up to honor.
11. Brothers, do not defame one another. One who defames his brother and pronounces judgment on his brother is [actually] defaming Torah and pronouncing judgment on Torah. Now if you pronouncing judgment on Torah, you are not one who fulfills Torah, but rather [its] judge.
Yaaqov is again alluding to what Paul had said about himself and Kefa. (Gal. 2:6, 11-14) They were both Paul’s elders in the faith, and he called them hypocrites. The problem was not that Kefa would stop living like a Gentile; the Torah and prophets forbade that. Yes, he was told he could eat with Gentiles (Acts 10), but he was not permitted to eat pork with them! It is not our right to decide which parts of Torah are beneficial, and when someone is a constituted authority, we may not choose which of their rulings are proper or fit with our evangelistic goals—even if we have met the Master ourselves, as Paul had. And this ruling came from Y’rushalayim itself!
12. There is one lawgiver, who is able to rescue from destruction or to render the death sentence; who are you to pass judgment on another?
Lawgiver: literally, who lays down the law. The Torah itself is a judgment YHWH has already made, so where He has spoken there is no need to seek someone else who may tell us what we would prefer to hear. Another: more literally, one who is different. In other words, are you able to back up your criticism with real power as YHWH can? If not, why do you presume to stand in His position? Yaaqov is reminding Paul of what he himself said in Romans 14:4.
13. Come on, now, you who are saying, “Today and tomorrow let’s head into such a city as this one, and make provision for ourselves [to spend] one year there, and trade and make a profit”--
14. [you] who are not familiar with what the next day [may hold]! For what is the nature of your life? Indeed, it is “like a mist that appears for a short while, but afterwards is removed from sight!
The next day: They cannot even predict one day ahead; much less a whole year. And life is so fragile that we dare not presume we will even be around that long, so we should leave no business with our brothers unfinished. Yaaqov is alluding to Psalm 39:5.
15. Instead, you [should] say, “If the Master wishes, and we are [still alive], we may indeed do this or that.”
Even Muslims have incorporated this idea into their everyday parlance. We should do even better.
16. But at present you are boasting in your unrealistic presumption; all such boasting is bad.
Unrealistic presumption: insolently trusting one’s own power and assuming everything will remain just as it is now and thus be predictable. He may be alluding to Paul’s “ boasting” (2 Cor. 10:16 and/or 12:2).
17. Accordingly, [if] someone knows the right thing to do, and does not do it, [this constitutes] a violation for him.
Violation: or sin, that is, missing the target. Again we see that those who know more are held more accountable for what they know. (Compare Luke 12:47-48) This may be a direct response to Romans 4:15; 5:13, where Paul says sin is not counted where people do not have the Torah. Yaaqov is saying, “Since we do have it, why do we need to theorize about those who do not?” But the Torah has already ruled that someone ignorance does not mean he is not still guilty. (Lev. 5:17) We are not off the hook. But Yaaqov is alluding to something far deeper than keeping Torah, which YHWH established; missing that goal is simply sin. Our target should be to go beyond the explicit commands and finding more ways to love Him and our neighbor. He means the things he has alluded to up to this point (keeping silent when we should, not thinking too much about ourselves, etc.) –things the Torah does not say overtly, but which loving one’s neighbor will mean when the rubber meets the road. That is why Y’shua said He had a new commandment for us. It was as old as the Torah, but it had sat on the shelf and never been opened. So He raised the bar for those who heard His words. And Paul certainly knew better, so he of all people was responsible to set the better example. And thankfully, history gives evidence that after this he did do better.
CHAPTER 5
1. Come on now, you who are rich! Mourn and wail over the calamities that are overtaking you.
Rich: literally, abundantly supplied. Calamities: or simply, hardships. These are inevitable in the process of returning to the right path while in our exile, though we could have retained the abundance of the church establishment if we had chosen to stay there. But according to Yirmeyahu (Jer.) 17:11, the foundation for Yaaqov’s warnings here, riches not gained justly will leave the one who gets them before his life is over, and he will be shown to be a fool after all.
2. Your wealth has rotted and your garments are moth-eaten.
Thus Y’shua advises us that it is better to invest in heavenly wealth—that is, anything done for the sake of Israel and the Kingdom. What you try to keep for yourself will in the end turn out to be useless. (Lu. 12:32ff) Yaaqov strongly warns against storing up the wealth that YHWH brings when there are needs at hand among our fellow Israelites in exile. The garments that He would rather have us wear are actions that give evidence of undefiled hearts. (Rev. 3:4-5) Paul says in another way that though you do great works on behalf of the poor, if you have no love, your garments have holes in them. (1 Cor. 13)
3. Your gold and silver have become covered with rust, and their rust will come to serve as a testimony against you, and will consume your flesh just like fire. You store up treasure in the last days!
Rust: or, tarnishing. In the last days: i.e., shortly before it will have no value anymore, while at present others whom you could be helping with this wealth are suffering lack.
4. Indeed, the wages of the laborers who mow your fields, of which you have defrauded them, are crying out for vengeance, and the cries of those who harvested [them] have entered the ears of [YHWH] the Master of Armies!
You have not taken care of those who have taken care of you! Yaaqov bases this judgment on Lev. 19:13. Master of Armies: a term used for YHWH when He is coming to bring justice, which may mean reward or vengeance. We could reasonably paraphrase this as “General” or “Commander-in-Chief YHWH”. Chapter 4 told us that serving our own pleasure was making war on YHWH, and those who do so cannot but find Him fighting them in return. But giving just to alleviate guilt is still selfishness, and will not achieve His ends either.
5. You have lived luxuriously on earth; you have given yourself to [a life of] self-gratification! You have fattened your hearts as in a day of slaughter!
Luxuriously: literally, softly or delicately. It is better to join ourselves to people with whom we are not comfortable because they are fellow Israelites than to stay with those who are easy to get along with but working toward the wrong goals. But like a fattened calf, one should not expect to last long in that condition!
6. You have pronounced the righteous guilty and murdered [him]; he does not oppose himself to you.
It was the fact that the twelve tribes had turned to their own pleasures—to the more sensual ways of the Gentiles--that brought these very things upon Y’shua so we could be brought back. (Yeshayahu/Isa. 53) Now Yaaqov turns his admonition to those who have been persecuted in the same way:
7. Since these things are so, brothers, persevere until the Master’s arrival. Look [how] the one who tills the soil waits in expectation for the valuable fruit of the earth, and does not lose heart [as he waits patiently] for it, until such time as he receives the early and latter rain.
This is the sage advice of a rightful king, scholar, and elder. The Master’s arrival: Aramaic, YHWH’s coming. Early rain: This falls in the autumn. The latter rain comes in the springtime. This is an allusion to the terminology used in Hoshea 6:3. In Yoel 2:23, the literal term used for the former rain means “teacher of righteousness”, and the word for the latter rain relates to the gleaning and gathering of the harvest. These bespeak the two comings of the Messiah! We received the former rain, but we twisted His teachings, and need to receive Him again and set things straight. The Son of Man is the one who scattered the seeds, so the exiled tribes could bear fruit. (Mat. 13:37ff) We had to learn first to appreciate what we had by not having it for a long while. Now, as Daniel promised, knowledge is increasing, and this is precisely so we can learn what it means to be Israel so we can avoid the pitfalls that ruined us before.
8. You wait patiently, too; make your hearts sturdy, because the Master’s arrival is approaching!
The farmer cannot make the crops grow any more quickly, but he can pull weeds and keep the predators away in the meantime. We need to experience the seasons YHWH has set in place, because they are there for our benefit, and turn away from self, assured that in His time the fruit will come.
9. Don’t hold grudges against one another, my brothers, so that you may not be condemned. Indeed, the judge is constantly waiting in front of the door!
Hold grudges: or groan, act as if your fellows are cramping you. We need to instead put up with those we don’t like since they, too, are Israel. The door: just as sin crouched at the door for Qayin (Gen. 4:7), our tongue waits inside one of our “gates” to do damage wherever it can (Yaaqov 3), so we need to keep our mouths shut so we do not let this ferocious beast out. Condemned: literally, separated out or removed.
10. My brothers, take the prophets who spoke in the Name of YHWH as an example [to emulate] of suffering affliction and of endurance [through it].
11. Indeed, we count them [to be] blessed who do not draw back. You have heard of Iyov’s steadfastness, and have seen YHWH’s purpose, because YHWH is full of pity and tender compassion.
We count them blessed: Aram., we give them a blessing. Iyov’s suffering was far more difficult than what the prophets had to go through, as bad as that was, but he still endured. YHWH’s purpose: or, have seen the end result, how YHWH is… Full of pity and compassion: an allusion to Ex. 34:6.
12. Now before anything [else], my brothers, do not take an oath, either by heaven or by earth, or by anything [else] you might swear by. Rather, let your “yes” be “yes”, and your “no” be “no”, so that you may not fall under condemnation.
Yaaqov is quoting and paraphrasing his brother Y’shua. (Mat. 5:33-37) Our lives should be so devoted to the truth that we need nothing else to back up what we say. Whether or not we swear by heaven, heaven is our witness anyway. If we are not this trustworthy, we have no business rejoining the ranks of Israel. But we can lie without speaking as well: our mere presence in a gathering that gives false witness about YHWH places our stamp of approval on it in the eyes of those who see us there.
13. Is anyone among you undergoing hardship? Let him pray. Is anyone cheerful? Let him sing praises.
Pray: or, worship—a form of prayer as well. We have to admit our need before anything will be done about it. There is an order to be followed, and we are not to expect an answer otherwise. We need to let Torah be applied to it. Instead of complaining, we need to follow YHWH’s instructions for how to do something to change matters. There is no time to feel sorry for oneself when YHWH commands us to always be joyful. He inhabits praise. That is the fresh water; if it becomes brackish by adding the salt-water (3:10-11), it is beneficial for nothing. Worship displaces whatever else may be occupying the space that belongs to Him. Despair cannot survive in an atmosphere of hope. Praises: or psalms, a word that means to be accompanied by a harp!
14. Is anyone among you sick? Let him summon the elders of the called-out assembly, and let them pray over him, anointing him with [olive] oil in the Name of YHWH,
Sick: or, weak—including not just health but any area in our lives that we cannot deal with on our own. We need to call on the experience of the learned, not novices, mere friends, or others who are also weak in the same area. The elders strengthen a person by worshipping YHWH with him. Olive oil: associated with lighting the menorah and the Messiah’s anointing, and a picture of the fact that Israel gives forth its finest when bruised and crushed. This may also include other medicinal oils that are actual agents of healing, asking YHWH to let them have their effect.
15. and the confident prayer will restore those who are weak, and YHWH will raise him up, and if he may have been committing an error, it will be forgiven him.
The confident prayer: an allusion back to 1:6. Weak: or, weary. Worship opens heavenly doors that restore our energy by letting “bits of the Kingdom” flow into and brig to bear on our current circumstance. Will be forgiven him: or, it must be forsaken by him. Compare Mark 2:5.
16. Acknowledge your [moral] lapses openly to one another, and pray for each other that you may be cured. The energetic pleading of a righteous [person] exerts great force.
YHWH cannot forgive the sins committed against others; they must be the ones confessed to. Pride keeps us from confessing, but once we do, a great weight lifts off us. This starts the process of correction of our course. Energetic pleading: Force the sin away if self will not step aside voluntarily. We need to pray for YHWH to grant us repentance.
17. Eliyahu was a person with feelings just like we [have], and he prayed a prayer for it not to rain, and it did not rain on the Land [for] three years and six months.
This story is told in 1 Kings 17-18, but the time frame is not given there; Trimm cites the Talmud (Sanhedrin 113a) as providing this extra detail. This three and a half years correlates with one of the two witnesses in Rev. 11:3-6, who also have power to stop it form raining. In context of the former and latter rains, the mention of Eliyahu reminds us that he must come before the Kingdom. (Mal. 4:5; Mat. 17:11; Acts 3:20ff) His name means “My Elohim is YHWH”, and this is the very spirit we need to be endorsing and partaking of if Israel is to be restored as a people. The time of dryness has served a purpose: to let us die to self. But the time must come when this is finished and out of the way, and that time is now.
18. Then he prayed again, and the heaven gave rain, and the Land sprang up with its fruit.
19. Brothers, if anyone among you should be led away from the truth, and someone should bring him back,
Truth is simply defined by Psalm 119 (vv. 142 and 151) as the Torah—which means loving YHWH with all our heart and our neighbor as ourselves. Our ancestors did inherit lies, but Y’shua cared enough to go bring us back.
20. realize that the one who turns the sinner back out from [the] error of his way will rescue a soul from death, and will cover over a bundle of sins.
Realize: Aramaic, acknowledge him. The error of his way: or, wandering about in his course of life. Cover a bundle of sins: or, hide a multitude of mistakes (an allusion to Prov. 10:12, which says love covers a multitude of sins). I.e., if one engages in such an important venture for the sake of others, his own petty faults will be more easily overlooked. How does one turn his neighbor in this way? Y’shua says by going to him privately, making sure they really have sinned, showing them in Scripture what the right course of action would be. (Lu. 17:3-5) We need to deal with the log in our own eye, but not leaving the speck in our brothers’ either. (Our own faults are no excuse not to hold each other to the Messiah’s standards.) Considering our brothers before ourselves and taking care of one another is the key to our no longer being “tribes in dispersion”.
The Letter from
YA'AQOV
(often known as James,
from Iacomus,
a variation on the Latin Iacobus)
INTRODUCTION: This Ya’aqov, whose ossuary (casket for bones) is thought to have been discovered near Yerushalayim recently, was the half-brother of Y'shua the Messiah, having the same mother. Ya’aqov was skeptical of Y'shua’s claims until his resurrection, after which time he actually became the leader of the Messianic community in Yerushalayim and had some authority over others outside that area, or at least sufficient respect for his word to be heeded. (Acts 15) This is probably because he was next in line to, in Y'shua’s absence, hold the legal position as king of Israel, though there was no throne in place at the time. Thus he inherited the position despite his earlier unbelief. The letter seems to have been sent as a response to the Envoy Sha’ul (Paul)’s teachings, since he is writing to the same audience the “apostle to the Gentiles” addressed—the exiled tribes of Israel, which had come to be Gentiles through intermarriage and the choice to leave the covenant centuries before—but YHWH never forgot, and it was time to send out the word of the amnesty provided through Messiah’s death and the open door to now return to being Israel. In the process, Paul simplified the message to such an extent that, as Kefa said (2 Peter 3:16), those untrained in the deeper matters of Torah and therefore unstable were twisting his words to mean something they were not intended to. Yaaqov and Paul were in basic agreement, but much of this letter seems a mild rebuke for many of Paul’s statements which were not given adequate context (especially in Romans and Galatians) to keep such people from making Paul’s words seem to contradict and supersede even those of the Messiah Himself (e.g., Mat. 5:17)—and the rest is history. Had Yaaqov been heeded as frequently as Paul throughout the centuries, many erroneous church doctrines would have been avoided. As we again recognize we are meant to live as Israel while still in our exile, Yaaqov’s timely teachings give us the ingredients which are so necessary if we are to follow the Hebrew Messiah without throwing Paul out with the bathwater.
