Yaakov 5:1-20 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who, cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early and latter rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. 9 Don’t hold grudges against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. 17 Eliyahu[H] (Elijah) was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way, that same one saves his soul, life, breath from death and covers a multitude of sins.
 
Yaakov 5:1-20 (Line upon line)
 
1 Lead, go to, (age[G]) now (nun[G]), you wealthy people (plousios[G]), weep (klaiō[G]) and wail, lament (ololuzō[G], za’aku heiy liylo[H]) over (epi[G]) the wretchedness, miseries (ho talaipōria[G], latzarot[H]) of yourselves which are coming (ho eperchomai[G], etchem[H]). 2 Your riches (ploutos[G], ashrechem[H]) are corrupted, decaying (sēpō[G]) and your garments (himation[G], yochal[H]) have become moth-eaten (sētobrōtos[G]). 
 
1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten.

Again, the temptation to relegate this part of Yaakov’s teaching to outsiders rather than Jewish believers is unfounded. There are always rich among us, there will always be poor believers. Although the language is harsh it is also familiar. Yaakov knows he is speaking to Jews who are immersed in Torah, the prophets and writings of HaShem. The Tanakh uses similar terminology in Psalm 73 and Isaiah 5:8-9. These words are an admonition with the intent to encourage repentance, a tishuvah (turning back) to right action in Messiah.
 
“Woe to you who add house to house
    and join field to field
till no space is left
    and you live alone in the land.
9 The Lord Almighty has declared in my hearing:
“Surely the great houses will become desolate,
    the fine mansions left without occupants.”
Isaiah 5:8-9 NIV
 
Yaakov speaks not to all rich people but specifically those who become rich through corrupt practices, and those who trust in their riches rather than in God through Messiah. This is made clear by the context of the latter part of the previous chapter and is emphasised by the present phrasing “Your riches are corrupted” which describes the fruit of wicked intentions. Further, verse 4 describes the withholding of the wages of employees. Additionally Yaakov is speaking specifically to those corrupted rich people within the Messianic Jewish communities of the early body of believers. Meaning that in some cases they are withholding the wages of fellow believers and in those cases where they are withholding the wages of employees from outside the community they are bearing false witness of Messiah.
 
This is a warning given to believers with the intention of preventing their being led astray by the love of worldly wealth.
 
3 Your gold (chrusos[G], hazahav[H]) and your silver (arguros[G], hakesef[H]) is corroded (katioō[G]), and their poison (ios[G]) will follow (esomai[G]) as a testimony, witness (marturion[G], le’eid[H]) against you and will consume (phagō[G]) your flesh (sarx[G], besarchem[H]) like fire (pur[G], kaeiysh[H]). You have stored up treasure (thēsaurizō[G]) in these last days (eschatos hēmera[G], acharit-hayamim[H])! 
 
3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! 
 
“Last days,” This is an allusion to the imminent judgement of God and a testimony against the ludicrous behaviour of hording wealth only to see it destroyed. The treasure that the corrupted rich are storing is temporary, unsatisfying. Yaakov will soon call for patient trust in Messiah, a position that will bear fruitful and eternal treasure. Those being rebuked here could be likened to a drug addict storing up drugs prior to an overdose.
 
4 Behold, now, pay attention (idou[G], Hinei[H]) the wages (ho misthos[G], sechar[H]) of the workers (ergatēs[G], hapoaliym[H]) who harvested (amaō[G]) your lands (chōra[G]), which you have defrauded (apostereō[G]) those who, cry out (krazō[G]); and the outcry (boē[G]) of those who reaped (theridō[G], hakotzriym[H]) has entered into (eiserchomai[G]) the ears (ho ous[G], veazneiy[H]) of the LORD Who goes warring (kurios sabaōth[G], YHVH Tzevaot[H]). 
 
4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring.
 
This is straight out of the Torah, its Biblical Judaism 101:

“The wages of a hired man shall not stay with you until morning.” – Leviticus 19:13

See also: Deuteronomy 24:14-15 and Malachi 3:5
 
5 You have lived in luxury (truphaō[G]) on the earth (ho gē[G], ba’aretz[H]) and for pleasure (spatalaō[G]); you have feed (trephō[G]) your hearts (kardia[G], lib’chem[H]) in a day (hēmera[G], leyom[H]) of slaughter (sphagē[G], tivchah[H]). 6 You have condemned (katadikazō[G], hirsha’tem[H]) and murdered (phoneuō[G], hamiytem[H]) the righteous one (dikaios[G], et hatzadiyk[H]); he offered you no resistance (antitassomai[G], lo amad bifneiychem[H]).
 
5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance.
 
We note that those being reprimanded are those who have lived “for pleasure”. This of course is the definition of Hedonism, a form of Idolatry.
 
“you have feed your hearts in a day of slaughter.” This can be understood to mean that those being accused have continued to fatten themselves while others are slaughtered, or that they are storing up earthly goods for themselves thinking they have a long future before them, not knowing that like the rich hoarder of Yeshua’s mashal, parable (Luke 12:13-21) they would soon lose their lives and be unable to enjoy their temporal riches.
 
It’s important to remember that this is not an inevitable outcome but a warning intended to produce repentance.
 
HaShem hears the cry of the spilled blood of a righteous one and the agony of the oppressed. This too is a familiar refrain from the Tanakh; Genesis 4:10, Exodus 3:7

The text is not accusing the corrupt wealthy of the synagogue of murdering people, rather, as is taught elsewhere in the New Testament, Yaakov is conveying the idea that when a believer mistreats the oppressed and poor it is as if he is crucifying Messiah again. This is why the text reads “You have condemned and murdered the righteous one; he offered you no resistance.”
 
7 Be patient (makrothumeō[G]), therefore (oun[G]) Jewish brothers and sisters (adelphos[G], achay[H]), until the coming (ho Parousia[G], ad bo[H]) of the LORD (ho kurios[G], HaAdon[H]). The vinedresser (geōrgos[G], haikar[H]) waits expectantly (ekdechomai[G], yechakeh[H]) for the precious (ho timios[G], hatovah[H]) fruit (karpos[G], litvuat[H]) of the land (ho gē[G], ha’adamah[H]), with longsuffering patience (makrothumeō[G]), until he receives (lambanō[G]) the early, autumn (prōimos[G]) and latter, spring (opsimos[G]) rains (huetos[G]). 8 You also (kai[G]) be patient, longsuffering (makrothumeō[G]); strengthen, establish (stērizō[G], amtzu[H]) your hearts, core being (kardia[G], lib’chem[H]), for the coming (ho Parousia[G]) of the face LORD (ho kurios[G], peneiy HaAdon[H]) is near, close at hand (eggizō[G], hineih baiym[H]). 
 
7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early autumn and latter spring rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand.
 
Those who work the land and do business are to do so with patient expectation of the coming return of the King Messiah Yeshua. Not seeking the wealth of this temporary world but rather practicing longsuffering in waiting for the eternal wealth of the Olam Haba (world to come).
 
We note that the establishing of the heart, core being, is the result of patiently trusting in Messiah and His promised return. His return is nearer each moment, now and yet fully manifest.
 
Patience, not boasting, is the path of the believer. It’s not patience in and off itself, rather it’s patience born of hope, that hope is in the Messiah’s return.

“Fruit of the land” is a quotation from the brachah (blessing) for eating berries and vegetables. A vinedresser or farmer’s patience is rewarded by the harvest.
 
The autumn rains are mentioned first, this was contrary to the rhythm of the Greek world which measures it’s year using different spiritual markers. This is counterintuitive to the Gentile mind which understands early in relationship to spring and late in relationship to fall. However, the Biblical Hebrew calendar understands the first rains at Sukkot (fall) as early, and the rains following Pesach (spring) as late.
 
The Greek terms used refer to the autumn or fall rains as “early” and the spring rains as “latter”. This is because Yaakov is using Greek terms to convey a Hebraic idea. This is consistent with the rainfall in the land of Israel.  For the most part it rains significantly no more than twice a year in Israel; the early, or former rain, comes shortly after Sukkot (the festival of shelters) in the month Chesvan, (approx. October). The latter rain is in Nisan, (approx. March) prior to the first harvest (barley).
 
The Jewish High Holy days (along with the early rains) occur at the end of the year approaching fall and winter, this is a metaphor for judgment. The spring rains coincide with Yom ha-bikkurim—day of first fruit, this is a metaphor for new life, resurrection. Again Yaakov is reminding Jewish believers in the diaspora that their roots are of the land and are intrinsically linked to the spiritual year as laid out in the Torah. Death, judgment and new life continue to be part of their journey. In the end it is the hope of new life, eternal life, which they must focus on.
 
“for the coming of the Lord is near, close at hand.” Perhaps not near in terms of earth history, but in terms of eternal consciousness, very near. Therefore His return is now nearer still.
 
9 Don’t hold grudges (stenazō[G]), against one another Jewish brothers and sisters (adelphos[G], achay[H]), lest you face condemnation (katakrinō[G], pen-tishafeitu[H]); behold, now, pay attention (idou[G], hineih[H]) the Judge (ho kritēs[G], hadayan[H]) is standing before (pro[G]), in the door/opening (bapatach[H]). 10 Receive (lambanō[G]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), the prophets (ho prophētēs[G], hanevi’iym[H]) who have spoken in the name (ho onoma[G], beshem[H]) of the LORD (ho Kurios[G], YHVH[H]) as an example (hupodeigma[G]) of affliction, distress, trouble (kakopatheia[G]),  and of patient longsuffering (makrothumia[G]).
 
9 Don’t hold grudges, against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering.
 
The phrase “lest you be condemned” is specifically referring to one judged, found wanting and sentenced, and not simply to the act of judgement.
 
“The Judge is standing at the door,” In God Yeshua is Head and Judge of the body of believers. A similar warning is given to the body of believers of Laodicea:

“14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the [k]Origin of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. 17 Because you say, “I am rich, and have become wealthy, and have no need of anything,” and you do not know that you are wretched, miserable, poor, blind, and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself and the shame of your nakedness will not be revealed; and eye salve to apply to your eyes so that you may see. 19 Those whom I love, I rebuke and discipline; therefore be zealous and repent.
20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 21 The one who overcomes, I will grant to him to sit with Me on My throne, as I also overcame and sat with My Father on His throne. 22 The one who has an ear, let him hear what the Spirit says to the churches.’” -Revelation 3:14-22 NASB
 
11 behold, now, pay attention (idou[G], hineih[H]) we count those blessed, happy (makarizō[G]) who endure, are patient, abiding (hupomenō[G]). You have heard of the patient endurance (hupomonē[G], savlanut[H]) of Iyov[H] (Job: persecuted, treated as an enemy) and have seen (eidō[G]) the goal (telos[G]) of the LORD (ho Kurios[G], YHVH[H]), that the LORD (ho Kurios[G], YHVH[H]) is full of compassion, extremely kind (polusplagchnos[G]) and mercifully tender (oiktirmōn[G]).
 
11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job: persecuted, treated as an enemy) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender.
 
It's interesting to note that Seder Olam Rabbah (c. 3. p. 9.) one of the traditional commentaries of the rabbis says that Job suffered for 12 months. This is based on the Hebrew text of Job 7:3.
 
Here perseverance is the key. One might become impatient, but like Job we must overcome impatience with perseverance, trusting, like Job, in the compassionate mercy of God, the ultimate positive outcome, Messiah’s return and an eternity of prosperity in God.
 
“I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God;” -Job 19:25-26 NIV
 
12 Now before, at the head (pro[G], verosh[H]) of all things, essences, substances, individual and collective (pas[G], davar[H]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), do not swear (omnuō[G]), not by the heavens (ouranos[G], vashamayim[H]) or by earth (gē[G], va’aretz[H]) or with any other oath (horkos[G]); now (de[G]) your yes (nai[G], hein[H]) is yes, and your no (ou[G], lo[H]), no, so that you do not fall into hypocrisy (hupokrisis[G]).
 
12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy.
 
“Now before” Before you address all that is in error among you, and keeping the righteous patience of the prophets, turn away from vain oaths and deception and firmly establish a practice of keeping your word without even a hint of hypocrisy.
 
This is similar to Yeshua’s teaching in Matthew 5:33-37 and links to the frivolous boasting of the traders in 4:13-17. Simply put, oath taking was a big part of Jewish culture at the time and had become a means for justifying daily deception as a lesser form of communication. In short, Yaakov is saying “Speak the truth and don’t make promises you have no intention of keeping.”

13 Is anyone among you afflicted, suffering, troubled (kakopatheō[G])? He should pray (proseuchomai[G], yitfaleil[H]). Is anyone cheerful (euthumeō[G])? He should sing psalms (psallō[G], yezameir[H]). 14 Is anyone among you weak, sick, diseased, impotent (astheneō[G])? He should call (proskaleomai[G], yikra[H]) for the elders (presbuteros[G], zikneiy[H]) of the gathered believers (ekklēsia[G], hakehilah[H]) and they are to pray (proseuchomai[G], veyitplalu[H]) over him, anointing (aleiphō[G], viysuchuhu[H]) him with oil (elaion[G], shemen[H]) in the name (ho onoma[G], beshem[H]) of the Lord (ho Kurios[G], YHVH[H]); 
 
13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD;
 
Both prayer and singing are forms of conversation with God. It seems that Yaakov’s best advice is this, “Be in relationship with the Creator.” As opposed to doing in relationship with the world.
 
Both the weary and the ill are offered anointing here. Oil has been used by Israel’s priests to anoint her Kings for centuries. It is a symbol of the Ruach ha-Kodesh (Holy Spirit) and the rich blessing and healing of God.
 
"whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' -R. Phinehas ben Chama (Talmud Bavliy Bava Bathra, fol. 116. 1.)
 
15 and the prayer, vow (euchē[G], utefilat[H]) of the faith, trust, belief (pistis[G], haemunah[H]) will save, make whole, heal (sōzō[G], toshiya[H]) the one who is sick, weary, faint (kamnō[G]) and the Lord (ho Kurios[G], YHVH[H]) will raise him up (egeirō[G], yekiymenu[H]), and if he has committed sins, missing the mark set by God’s holiness (hamartia[G], chata[H]) they will be forgiven (aphiēmi[G], yisalach[H]) him. 
 
15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him.
 
The faith spoken of here is not faith in healing, rather it is faith in the Healer, Messiah Yeshua/God the Father. This prayer will be the vehicle for revelation to the needy one. He will be delivered from needless toil and lifted up or awakened from his disappear or illness, made whole—not necessarily physically well but whole/complete, spiritually speaking. As a result of this prayer of faith in Messiah, sin will be covered and forgiven losing its temporal authority.
 
16 Therefore, confess (exomologeō[G]) your sin offences (hamartia paraptōma
[G]) to one another, and pray (euchomai[G], vehitpalalu[H]) for one another so that you may be healed, made whole (iaomai[G], teirafeiu[H]). Much (polus[G], gadol[H]) can be accomplished in the prayer request (deēsis[G], tefilat[H]) of a righteous (dikaios[G], hatzadiyk[H]) person, when it is made of effect, strengthened (energeō[G], bechazkah[H]).
 
16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened.
 
“Therefore” Because the prayer of faith in Messiah brings healing, wholeness and the forgiveness of God.
 
Openly vocalizing our sin as confession to one another can be a very powerful source of release from the burden of it. This is something the Catholic Church does well. It is true to say to a brother or sister, “Go in peace, your sins are forgiven.” We are not saying that we have forgiven their sins, we are simply acknowledging that through the blood covering of Messiah’s sacrifice, their sin is forgiven.

The purpose of this open confession is not to publicly humiliate or give opportunity for gossip. It should be undertaken only with trusted believers and then only by the leading of the Ruach ha-Kodesh (Holy Spirit).
 
In petitioning God on behalf of one another we are to be motivated by mercy because “mercy triumphs over judgment.” Therefore we see the work of God here, denouncing false judgment and vindictiveness and announcing mercy and freedom. The result? Wholeness.
 
Rav Eliezar of the Talmud also teaches that the prayer of the righteous is powerful and effective (Talmud Bavliy Succah, fol. 14. 1. & Yebamot, fol. 64. 1.).
 
17 Eliyahu[H] (My God He is YHVH) was a man (anthrōpos[G], enosh anush[H]) subject to passions (homoiopathēs[G]) just as we are, and he prayed (proseuchomai[G], vehitpaleil[H]) praying (proseuchē[G], tefilah[H]) that it might not rain (brechō[G], matar[H]), and it didn’t rain (brechō[G], matar[H]) on the land (ho ge[G], ba’aretz[H]) for three years and six months. 18 Then he prayed (proseuchomai[G], vayitpaleil[H]) again, and the heavens (ouranos[G], vehashamayim[H]) gave (didōmi[G], nat’nu[H]) rain (huetos[G], matar[H]) and the land (ho ge[G], ha’aretz[H]) produced its fruit (karpos[G], et-piryah[H]).
 
17 Eliyahu[H] was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit.
 
It’s important to note here that the type of prayer being spoken of is a form of fervent listening. After all, the narrative concerning Eliyahu’s (Elijah’s) life tells us only that he heard from God that the heavens would be shut up, following which he heard from God again some years later that the heavens would release rain upon the land. The pattern goes like this: Listen… No rain. Listen… rain. Listen… drought and death born of idolatry. Listen… Life giving waters welling up from Messiah in you. It is the Patient, or rather, persevering Eliyahu (like the farmer of verse 7), who received the later rain.
 
It is interesting to note that in the account of Elijah’s prophetic word to Ahab regarding God sending rain there is no explicit mention of prayer (1 Kings 18:42). In the account Elijah goes up to the top of Mt Carmel, throws himself to the ground, puts his face between his knees. Each of these actions are considered kinetic prayer.
 
Our sages say “Elijah went up to the top of Carmel, to pray, and he cast himself down upon the earth, to pray for rain; and he put his face between his knees and prayed, and said to his servant, go up now, look toward the sea; and this he said while he was in his prayers" - Yarchi, Kimchi, Ralbag, & Laniado in loc.
 
In each action we are praying. This is why the text of Yaakov 5:17 reads “he prayed praying”. This is a Hebrew idiom employed to denote passionate and committed prayer (Zohar in Gen. fol. 31. 1. & Imre Binah in ib). Elijah’s entire life, motivation, thought, action, was a living conversation with God. Yaakov encourages us with the words “Eliyahu[H] was a man subject to passions just as we are…”
 
Yaakov uses the example of praying for rain because it is such a significant part of Biblical Jewish practice and of the subsequent generations of Israel in the land. Many of our rabbis are recorded as having sought God for the provision of rain. Jewish tradition is filled with these accounts (Talmud Bavliy Moed Katon, fol. 28. 1. & Taanit, fol. 19. 1. 23. 1. 24. 2. 25. 2. & Yoma, fol. 53. 2.)
 
“The heavens gave rain” is an allusion first and foremost to the fact that God, Who is the Creator of the heavens, gave rain. Not just the physical rain that ended the drought in the land of Israel but also the cleansing rain of His Spirit bringing repentance and spiritual revival to the people of the land of Israel.
 
19 My Jewish brothers and sisters (mou adelphos[G], achay[H]), if anyone among you is deceived, wanders (planaō[G], yiteh[H]) from the truth (ho alētheia[G], min haemet[H]) and someone turns (epistrephō[G], yeshiyvenu[H]) him back, 20 let him know, perceive, understand (ginōskō[G], yeida-na[H]) that the one who turns (epistrephō[G], hameishiyv[H]) a sinner (hamartōlos[G], et hachotei[H]) from the delusion, error (planē[G]) of his way (hodos[G], darko[H]) that same one (autos[G]) saves (sōzō[G], yoshiya[H]) his soul, life, breath (psuchē[G], et-nafsho[H]) from death (Thanatos[G], mimavet[H]) and covers (kaluptō[G], veychaseh[H]) a multitude (plēthos[G]) of sins (hamartia[G], al-hamon peshaiym[H]).
 
19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way that same one saves his soul, life, breath from death and covers a multitude of sins.

Finally, and with concise literary beauty, Yaakov reminds us that in Messiah we live and breathe to see others reconciled to God.
 
We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Offering confession and forgiveness at times means challenging others. This is why Yaakov has said previously “the one who knows to do the good and does not, he does sin”. This requires wisdom and care. Love acts to guide others away from the self-harm of sin. With our rebuke comes the good news that Mercy YHVH Himself triumphs over condemnation.

Copyright 2022 Yaakov Brown

Introduction:
 
After posting our intention to teach the Book of Yaakov at Beiyt Melekh I received comments like “sounds interesting”, “Is this an apocryphal book?”, and “I don’t see this book in my Bible, why are you teaching this extra-Biblical book?” etc.
 
One of the tragedies of English translational tradition is that many modern English readers of the HaBrit HaChadashah (New Testament) are unable to see in the name of the Book of James (Yaakov) a connection to this very Hebrew, even ethnically and religiously specific book. This is of course allayed by the opening verses, however, even the opening address has proven incomprehensible to some scholars and church fathers who try to explain away the ethnic, religious specificity of the opening phrasing, and instead apply it to the Gentile Church.
 
James is the Anglicized form of Iakobos, which is a transliteration into Greek of the Hebrew Yaakov, the English equivalent being Jacob. It’s likely that as is the case with other New Testament names shared in common with TaNaKh (OT) characters, the English translators were attempting to prevent confusion between historical figures separated by time but equally important in the meta-narrative of Scripture. Put simply, they wanted to avoid confusion between the Jacob of the Old Testament and Jacob the brother of Yeshua (Jesus). However, the confusion and disconnect that has resulted through the modification of names far out ways any perceived benefit in the attempt to mitigate mistaken identities between the covenants (Old and New). The line of a country song by Lyle Lovett comes to mind, “She wasn’t good, she just had good intentions…”
 
I ask the reader (listener) to take a moment to consider how from the inception of the English translation of the Bible, the correct English equivalent naming of this New Testament book might have prevented a number of the misunderstandings the modern reader indulges based on the Anglicized title. This is also true of name modifications in other New Testament books. For example, using Jesus in place of Joshua, Jude in place of Judah and so on.
 
Simple and intrinsic common ground is found instantaneously when we read the title of the present book of study as “Jacob”. We think straight away of the patriarch Jacob who became Israel and of his 12 sons who became the collective people of Israel, and of their descendants who remain to this day. We think of Jacob the brother of our King Messiah Yeshua (Jesus) and of his role in leading the early body of believers. And if we think these things our spirit is stirred to behold the continuity of the redemptive meta-narrative of Scripture and of the fact that God has never forsaken His covenant agreement to redeem the Jewish people in the King Messiah Yeshua. Nor has He abandoned us to an un-discipled future. We are therefore blessed by the correct naming of the book because even before we read it, we are afforded insight into its greater meaning.
 
On the other hand, if we read the title of this book as “James”, we have already failed to understand one of the key themes of the writing contained within it. We may well glean basic spiritual principles but we glean them devoid of the foundation upon which they are articulated. Thank God that by His Spirit in Messiah He is come to purify the bride of Messiah in our days and to reconcile us in righteousness, both Jew and non-Jew. It’s in the small changes, the tiniest acts of tishuvah (returning, repenting) that the wider body is ignited unto righteousness in Messiah.
 
The Human Writer:
 
It seems clear, beyond reasonable doubt that the human writer or dictator of the book of Yaakov was Yaakov (James) the brother of Yeshua (Jesus) [Matt. 13:55; John 7:2-5; 1 Co. 15:7; Gal. 1:19, 2:9; Acts 12:17, 15:13, 21:18; Jude 1:1]. Yaakov either wrote the text himself or in the tradition of ancient Scripture, dictated it to a scribe (this latter option puts death any issues over the high form of Greek used).
 
The text is dated approximately 48 to 60 CE. Yaakov would have written it before his death in 62 CE (Ant. 20.9.1; Eusebius, Hist. Eccl. 2:23).
 
Those who claim that Yaakov could not have written this work because of its high Greek expression, and his lowly Galilean upbringing, are unable to overcome the following obstacles: Four men in the New Testament have the name Yaakov (James). The author of this letter couldn’t have been the apostle Yaakov, who died too early to be its author in 44 CE. Nor could the remaining two men have authored the work due to their stature and unnamed influence in the early body of believers, given the author confidently names himself presuming that he is known by believers throughout the known world of the time.
 
In defense of Yaakov’s Galilean upbringing, it is ludicrous to presume that he was uneducated simply because he was from a rural area. Those scholars who make this claim are committing the same sin of hubris attributed to certain members of the first century religious leaders of Jerusalem. They neglect to consider that by making this assertion concerning Yaakov, they are by inference also making the same assertion in regard to Yaakov’s brother Yeshua.
 
Yaakov was one of several brothers of Yeshua and likely the eldest of Yeshua’s younger brothers (Matt. 13:55). Initially Yaakov did not place his belief in Yeshua and even challenged Him, misunderstanding Yeshua’s person and mission (John 7:2-5). However, Yaakov later became an important leader of the early body of Messianic Jews:
 

1. He was one of a select group to whom Yeshua appeared following His resurrection (1 Co. 15:7)
2. He was called a “Pillar” of the believing community by Rav Shaul (Paul) HaShaliach (the Apostle) [Gal. 2:9]
3. On his first visit to Jerusalem following his conversion, Shaul/Paul meet with Yaakov (Gal. 1:19)
4. Likewise on his last return visit to Jerusalem Shaul/Paul meet with Yaakov (Acts 21:18)
5. When Kefa/Peter was freed from prison he told his companions to tell Yaakov (Acts 12:17)
6. Yaakov was a member of the council of leaders of the early ecclesia in Jerusalem (Acts 15:13)
7. Judah (Jude), by way of establishing his influence, simply called himself the “brother of Yaakov” (Jude 1:1)

 
Recipients:
 
It’s not just wrong to conclude that this work was initially written to Gentile Christians, it’s antisemitism. The writer makes clear that the work is written to “The twelve tribes of Israel dispersed abroad” (Yaakov 1:1). Furthermore, the Hebraisms employed by the writer firmly establish its intended recipients as a believing Jewish audience. The Greek equivalent Hebrew title for God “Kyrios Sabaoth”, meaning “YHVH Almighty” is used, as are numerous Hebraic idioms, mashaliym (parables), and rabbinical teaching techniques such as derashot (comparative teachings) etc.
 
While it’s true that the spiritual principles of the work can be applied by all believers, it’s nonetheless clear that believing Jews were the intended first recipients. We add to this the understanding that not only was this letter written to believing Jews throughout the known world, but more specifically therefore, to believing Jews throughout the various localized bodies of believers within the Ecclesia who were at that time spread throughout the known world. In other words, when the work was distributed, it was given to various believing communities of Jews and Gentiles but was addressed specifically to the Jewish believers among them. In the modern “Church” this would be considered “non-inclusive, not nice, divisive”, and yet here we have a work inspired by the Holy Spirit that had a very specific purpose in strengthening the early Jewish believers within the wider body, which by that time was becoming predominantly Gentile.
 
It's interesting to note that the early fathers of the faith chose to place the two books specifically written to Hebrew believers one after the other in the New Testament Canon (Hebrews and Yaakov).
 
Themes:
 

1. Trial and Temptation (1:2-18)
2. Hearing and Acting (1:19-27)
3. Forbidding Favoritism (2:1-13)
4. Faith, Trust, Belief and Action (2:14-26)
5. Keeping the Tongue in Check (3:1-12)
6. Two Kinds of Wisdom (3:13-18)
7. Warning Against Being Influenced by This World (4)
8. Warning Against Oppression of the Poor (5:1-6)
9. Patience in Suffering (5:7-11)
10. Oaths (5:12)
11. Faithful Prayer (5:13-18)
12. A Directive for Those Who Wander (5:19-20)

 
Translation:
 
My translation is a convergent one which uses the three primary languages of the New Testament: Greek (oldest manuscripts), Aramaic (next oldest manuscripts), and Hebrew (a relatively modern translation made from the Greek text). All three primary languages are intended to be understood from a Jewish religious-cultural perspective given that the human writers of the New Testament, including Luke, are clearly Jewish, just as the human writers of the TaNaKh (OT) in its entirety, are Jewish.
 
God chose to reveal His Word through the people of Israel, ethnic, religious, empirical. This requires humility, both for Israel and for those Gentiles who have received God’s gift of salvation and discipleship in the King Messiah Yeshua (Jesus), Redeemer of Israel and Savior to the nations.
 
In presenting the combined meaning of these three languages my goal is to show that our trust is in the inerrant Creator and His Spirit, Who inspires the text, and not in language or human writers. To make the claim that language (any language, including Hebrew) is authoritative or superior in and of itself is to practice idolatry. Scripture is inerrant because God is inerrant. Even the perceived scribal errors so often pointed out by scholars, are subject to God’s order and are therefore inspired. There is no scribal error in the original texts that does not affirm and or illuminate the plain meaning. Therefore, we trust YHVH and acknowledge that all things are subject to Him.
 
Key:
 
[G] = Greek
[A] = Aramaic (added when it differs from or illuminates the Greek and Hebrew texts)
[H] = Hebrew
 
Yaakov 1:1-15 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace. 2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties, 3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance. 4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance]. 5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person. 6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting, differing, contending one is like the surging wave of the sea, agitated and tossed by the wind. 7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths. 9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away. 11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished. 12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely. 13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone. 14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. 
 
Yaakov 1:1-15 (Line upon line)
 
1 Yaakov[H] (follower), a bond servant (doulos[G], eved[H]) of God (Theos[G], Elohiym[H]) and of the Lord (kurios[G], Adoneiynu[H]) Yeshua[H] (YHVH is Salvation, Jesus) Mashiyach[H] (Christos[G], Messiah, anointed one), to the twelve off shoots, tribes (phule[G], hashevatiym[H]) which are dispersed abroad among the peoples (diaspora[G], b’am’me[A], shebagolah[H]), rejoice in peace (chairo[G], s’lam[A], lish'lom[H]).
 
1 Yaakov, a bond servant of God and of the Lord Yeshua Messiah, to the twelve tribes which are dispersed abroad among the peoples, rejoice in peace.
 
The writer names himself confidently, aware that he is known to the wider body of believers as both a leader of the Jerusalem council and the brother of Yeshua. Yaakov humbles himself as a “Servant who has bound himself willingly” to God and to “the LORD Yeshua the Messiah”.
 
For Yaakov the brother of Yeshua this is a confession based on repentance , he has turned from his disbelief in Yeshua and has decided to submit to his older brother Yeshua’s person as both man and God with us, the promised King Messiah of Israel. Not only had Yaakov overcome familial pride of place as the next brother in line to the rule of his earthly family, he had also come to acknowledge that Yeshua is the manifest Word Essence and Substance (ha Davar emet) of God.
 
Yaakov writes to his Jewish brothers and sisters dispersed throughout the known world and among the various bodies of believers in numerous cities and towns.
 
We note that the great Rabbi Gamaliel, teacher of Rav Shaul (Paul the Apostle) [Acts 22:3] opens his epistle, which is recorded in the Talmud Bavliy in a similar way, writing:
 
“To our brothers, inhabitants of the dispersion… great be your peace always.” -Rav Gamaliel, Talmud Bavliy, Sanhedrin 11.b
 
Yaakov’s letter is specifically written to the “twelve tribes of Jacob (Israel) dispersed abroad among the Gentiles”. To say as some do, that the “twelve tribes of Israel” referred to by Yaakov are a reference to the Church, is to perpetuate the antisemitic and satanic lie of Successionist (Replacement) Theology. To you who say this, I say “Repent before it’s too late!”
 
The conclusion to Yaakov’s greeting in Greek is not “greetings” as many mistranslate, but “rejoice!” The conclusion in both Aramaic and Hebrew is S’lam & Shalom, “peace, wholeness, wellbeing!” Working together the inspired languages remind the early Jewish believers to “rejoice in the peace, wholeness and well-being of the Prince of peace, wholeness and well-being.” Later in the text (v.4) the “well-constructed” nature of God’s peace is again alluded to.
 
2 Count (hēgeomai[G]) it all, individually and collectively (pas[G]), transcendent joy (chara[G], lesimchah[H]), brothers and sisters (adelphos[G], echay[H]) of mine (mou[G]), whenever (hotan[G]) trials (peirasmos[G]) continue to fall on you (peripiptō[G]) in a variety of ways, derivations, uncertainties (poikilos[G]), 3 knowing absolutely (ginōskō[G], sheyod’iym[H]) that the proving (dokimion[G]) of you all (humōn[G]) in the faith, belief, trust, assurance (ho pistis[G], emunat’chem[H]), is being performed, fully worked out, producing (katergazomai[G], liydeiy[H]) cheerful, continuing patience, endurance (hupomonē[G], savlanut[H]).
 
2 Count it all, individually and collectively, transcendent joy, brothers and sisters of mine whenever trials continue to fall on you in a variety of ways, derivations, uncertainties,
3 knowing absolutely that the proving of you all in the faith, belief, trust, assurance, is being performed, fully worked out, producing cheerful, continuing patience, endurance.
 
Yaakov tasks his fellow Jewish believers with numbering all their individual and collective experiences as transcendent joy in Messiah. Even their experiences of trial, in the many forms that trials come. These opening verses (v.2-3) address the trials of life in general as well as those trials faced by Jewish Messiah followers in particular. Whereas the latter verses which use the same Greek root refer to moral trials, specifically temptation to sin (v.13-15).
 
In the counting of, paying close attention to, numbering, contemplating how God is outworking His perfect purposes in trials, the Jewish believers both individually and collectively are affirmed in “Knowing absolutely”. That is, having accepted the King Messiah, they have dispensed with the doubt of disbelief and view their trials as evidence of God’s redemptive purposes at work in their lives. This knowledge, which transcends mental prowess and is centred in the lev (core being), produces enduring patience because the Spirit of Messiah in them bears the fruit of limitless patience (1 Tim. 1:16).
 
We note that there is an order to the maturing of the believer. Focusing on the person of Messiah in God precedes all else. Once focused we are able to see Messiah at work in all things and in all circumstances the evidence of God’s purposes becomes clear both within and beyond this fallen world. The unity of trust in Messiah and evidence in circumstances produces the fruit of cheerful and patient endurance.
 
4 And let the cheerful endurance, patience (ho de hupomonē[G], vehasavlanut[H]) work (ergon[G]) to perfect, complete, construct well, have result, echo in you (teleios, echo[G], sheleimah[H]) in order that (hina[G]) you may be (es[G]) brought to the perpetual goal, perfection, completion, being well-constructed, (teleios[G], sheleimiym[H]) and made whole, innocent (holoklēros[G], utemiymiym[H]), lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance] (en mēdeis leipō[G], kol-davar[H]).
 
4 And let the cheerful endurance, patience work to perfect, complete, construct well, have result, echo in you in order that you may be brought to the perpetual goal, perfection, completion, being well-constructed, and made whole, innocent, lacking in nothing, [Hebrew alt. not lacking in all word, essence, substance].
 
The perfecting or completing of the patient endurance of the believer is said to be a perpetual action within time and space that echoes so as to be heard, witnessed, received by others and results in a rhythm of wholeness within the believer.
 
The work of the Holy Spirit in us causes us to become well-constructed where we were in disarray and falling apart. He repairs and makes whole that which was damaged in us and returns us to innocence. We enter into a lifestyle that transcends this world while walking in it. We find that when others see us as lacking a great deal, we are in fact lacking nothing.
 
Those who have Messiah Yeshua and are reconciled to God through His blood have received their role as sons and daughters of the King of the universe and are therefore heirs to all things in God. If then we have access to everything in God, we lack nothing.
 
We note that the ancient Aramaic affirms what the Hebrew says “not lacking in all word, essence, substance (kol-davar)”. The Hebrew text is saying that having been redeemed by God through Yeshua we do not lack Yeshua, Who is the Davar, Word, Essence, Substance by which all creation is held together, in Whom all things exist and have their being (John 1; Col. 1:16-17). Therefore, it’s because we do not lack Yeshua that we are able to patiently endure in innocence.
 
5 But if certain ones (tis[G], veiysh[H]) of you leave behind (leipō[G]) wisdom (sophia[G], chochmah[H]), let him ask (aiteō[G]) being near in proximity (para[G]) from God (Theos[G], meiElohiym[H]), the giver (ho didōmi[G], ha-notein[H]) to all individually and collectively (pas[G], lakol[H]) abundantly, liberally, generously (haplōs[G], bin’diyvah[H]) and without reproach, defamation, chiding, bearing His teeth, deceit (oneidezō[G], hona’at[H]); and words, things, essences, substances (devariym[H]) will be given (didōmi[G], vetinatein[H]) to that person (autos[G], lo[H]). 
 
5 But if certain ones of you leave behind wisdom, let him ask being near in proximity from God, the giver to all individually and collectively abundantly, liberally, generously and without reproach, defamation, chiding, bearing His teeth, deceit; and words, things, essences, substances will be given to that person.
 
We note that godly wisdom is essential. Not the wisdom of intellectual learning or that gleaned from life experiences, but the wisdom that emanates from God’s Spirit at work in us.
 
This verse is directed at certain ones among the Jewish believers who lack such wisdom. The advice given is that in faith they should request the divine gift of wisdom from God, Who is eager to give such wisdom to His beloved children. They need not be afraid that God their Father will bear His teeth at them for asking or deceive them, because it is not in His character to do so. Thus, they can ask with confidence in Messiah for the wisdom present at the creation of the world in the mouth of the Word Essence Yeshua (Prov. 8:1-4, 22-31).
 
We note that it is the words, essences, substances (devariym, pl. of davar [logos]) that God gives to the one who asks. Simply put, God will give the one who asks the manifest words of Yeshua, from Whom wisdom comes.
​
“15 “If you love Me, you will keep My commandments. 16 I will ask the Father, and He will give you another [a]Helper, so that He may be with you forever; 17 the Helper is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him; but you know Him because He remains with you and will be in you.” -John 14:15-17 NASB

6 Also (de[G]) he must ask earnestly (aiteō[G]) in faith, trust, having been persuaded (pistis[G], be’emunah[H]), without even one (mēdeis[G]) doubt, differing, contention (diakrinō[G], safeik[H]), for the doubting, differing, contending one (diakrinō[G], safeik[H]) is like (eikō[G]) the surging wave (kludōn[G]) of the sea (Thalassa[G], hayam[H]), agitated (anemizō[G]) and tossed (rhipizō[G]) by the wind (baruach[H]).
 
6 Also he must ask earnestly in faith, trust, having been persuaded, without even one doubt, differing, contention, for the doubting one is like the surging wave of the sea, agitated and tossed by the wind.
 
The doubt being spoken of hear is not the doubt that is the counterpoint to faith, after all, within the fallen world faith cannot exist without doubt, rather it is the doubt that is defined as being in direct opposition to the will of God as heard in response to asking of God. The Greek “diakrino” translated as “doubt” means “to differ, contend”. Put as a simple question and answer conversation between the believer and God we could understand its use as follows:
 
“God, we need provision of food for our community,”
‘I will give you food tomorrow in the form of quail and bread from heaven’,
“No you won’t!”
 
The doubter in this context is like a student who asks his trusted teacher for an answer to a difficult question, and upon receiving the answer, doesn’t like what he hears and responds, “No, that’s not right!” Furthermore, the student continues to oppose his teachers instruction.
 
Therefore, we could read “For the disagreeable one who contends with God after receiving an answer to his request…should not expect that he will receive anything…”
 
We note that Rav Shaul (Paul) uses similar imagery in his letter to the Ephesians:
 
“14 [a]As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of people, by craftiness [b]in deceitful scheming;” -Ephesians 4:14 NASB
 
Likewise John’s gospel informs us that if we have had an opportunity to receive the Messiah but have chosen to refuse Him, we stand condemned already.
 
“16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18
 
Yaakov challenges the believer to cry out for wisdom and when it’s given, to receive it without objection.
 
“For if you cry out for insight,
And [a]raise your voice for understanding;
4 If you seek her as silver
And search for her as for hidden treasures;
5 Then you will understand the fear of the Lord,
And discover the knowledge of God.
6 For the Lord gives wisdom;
From His mouth come knowledge and understanding.” -Proverbs 2:3-6 NASB
 
7 For that person (vehaiysh[H]) should not expect (oiomai[G]) that he will receive (lambanō[G]) anything, word, essence, substance (tis[G], davar[H]) from the Lord (ho Kurios[G], mei’eit YHVH[H]), 8 Such a person is (anēr[G], iysh[H]) two-spirited [double minded] (dipsuchos[G]), unstable, inconstant, restless (akatastatos[G]) in all, [individual and collective] (pas[G], bekhol[H]) his (autos[G]) ways, roads, paths (ho hodos[G], derakhayv[H]).
 
7 For that person should not expect that he will receive anything, word, essence, substance from the Lord, 8 Such a person is two-spirited [double minded], unstable, inconstant, restless in all, [individual and collective] his ways, roads, paths.
 
The person who wants to argue with God’s answer to their request has proven their lack of true faith and should not expect to receive what they have asked for. Why? Because they have refused to receive it. Their doubt is not uncertainty, rather, as I have explained, their doubt is defined as rejection of God’s answer.
 
The person in question is sitting on the fence. An Agnostic, neither believing or disbelieving. By inference Yaakov calls this person a disbeliever. The person in question is undecided in all areas of their life, in every path they take, in every decision they make, not listening to and walking in the direction of God but refusing His directives and doubting Him at every turn.
 
The Midrash on Psalm 119:46 describes the double minded who are tossed around as being like those “who grasp the rope at both ends”, who choose both God (YHVH) and Ba’al (Chief Canaanite deity) [1 Kings 18:21], and therefore fail to obtain salvation.
 
9 Now the brother or sister (ho adelphos[G], ha-ach[H]) who is low, depressed, humble, cast down (tapeinos[G], hashapeil[H]) is to rejoice, praise (kauchaomai[G], yithaleil[H]) in his elevated position (hupsos[G], beromamuto[H]); 10 and the wealthy (plousios[G]) person in his lowly, humble, depressed, cast down position (tapeinōsis[G]) because like a flowering (anthos[G]) garden (chortos[G]) he will pass away (parerchomai[G]). 
 
9 Now the brother or sister who is low, depressed, humble, cast down is to rejoice, praise in his elevated position; 10 and the wealthy person in his lowly, humble, depressed, cast down position because like a flowering garden he will pass away.
 
Yaakov now turns to a distinct but related matter. There is a connection between the double minded person blown about by the wind and the person who takes pride in their high position and worldly wealth.
 
It’s the humble, even depressed and down trodden believer who should rejoice because God lifts up the humble (Psa. 147:6; Yaakov. 4:10). However, the one who is in a high position, being self-reliant and self-assured should consider himself lowly, humbled, depressed, because the temporal things he has placed his trust in will fade away like a seasonal garden, along with his very life.
 
11 For the sun (hēlios[G], hashemesh[H]) rises with its burning heat (kausōn[G]) and dries up (xērainō[G]) the garden (chortos[G]); and its flowers (anthos[G]) drop off (ekpiptō[G]) and the beauty [grace] (euprepeia[G]) of its face (prosōpon[G]) perishes (apollumi[G]); in this way (houtō[G]) also the wealthy person (plousios[G]), in the midst of his pursuits (poreia[G]), will be extinguished (marainō[G]).
 
11 For the sun rises with its burning heat and dries up the garden and its flowers drop off and the beauty [grace] of its face perishes; in this way also the wealthy person, in the midst of his pursuits, will be extinguished.
 
The Sun in this mashal (parable) or drash (comparative teaching), is the greater power, a metaphor for God, and the garden along with its flowering plants are a metaphor for humanity.
 
We note that it’s not wealth that is the problem but the pursuit of it. The pursuit of wealth is the love of mammon[G] (worldly things), and is therefore idolatry (1 Tim. 6:10).
 
12 Blessed, happy (makarios[G], ashreiy[H]) is a person (anēr[G], ha iysh[H]) who patiently endures (hupomenō[G]) under proofing, trial (peirasmos[G]); for once he has been accepted (dokimos[G]), he will receive the crown, moulded wreath (stephanos[G], ateret[H]) of life (zōē[G], hachayiym[H]) which the Lord (ho Kurios[G], YHVH[H]) has promised (epaggellō[G]) to those who love Him entirely (agapaō autos[G], leohavayv[H]).
 
12 Blessed, happy is a person who patiently endures under proofing, trial; for once he has been accepted, he will receive the crown, moulded wreath of life which the Lord has promised to those who love Him entirely.
 
For the follower of Yeshua blessing and happiness are measured in a transcendent way that is counter intuitive in this fallen world. In the believer patient endurance under trial produces blessing and happiness that go beyond circumstances. The one who endures by trusting in God is accepted and given a wreath (a Greco-Roman laurel given to a victorious athlete or military leader) of victory pertaining to life everlasting. This is promised to those who love God entirely. What does it mean to love God entirely? It means simply to listen to and do what He has commanded (John 14:15-31). When we place our belief in the Son we are accepted by the Father.
 
The Hebrew text rightly understands the Greek Ho Kurios to refer to YHVH.
 
13 No one is to say when he is tempted (peirazō[G], ha-menuseh[H]), “I am being tempted (peirazō[G], menuseh[H]) by God (Theos[G], HaElohiym[H])”; for God (Theos[G], HaElohiym[H]) cannot be tempted (apeirastos[G], menuseh[H]) by evil, that which is worthless (kakos[G], bara[H]), and He Himself does not tempt (peirazō[G], yenaseh[H]) anyone. 
 
13 No one is to say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, that which is worthless, and He Himself does not tempt anyone.
 
In this verse the Greek verb translated “tempted” refers specifically to temptations that test a person’s moral strength.
 
God defines good, He cannot sin, lie, tempt etc. Therefore, while He allows human beings to choose whether they will give in to their fallen nature or resist it in Messiah, He Himself does not tempt, nor can He be tempted by evil.
 
Additionally, it’s impossible to tempt the Creator of the universe in Whom all things exist. What could He be tempted with? Power? Wealth? Dominion?
 
Those who claim that God is tempting them are impugning God’s character. It’s an act of blasphemy. In claiming that God is tempting them they are looking for an excuse for their wilful sin response to trial and or temptation.
 
After committing sin I have often caught myself thinking, “What’s wrong with me?” This is an attempt to excuse myself. I am essentially saying, “I couldn’t help it, it’s in my nature.” This is a lie. We can help it, despite the fact that we have an evil inclination as human beings as followers of Yeshua, Messiah in us gives us the strength to resist evil by His Spirit.
 
The question is not “What’s wrong with me?” I know what’s wrong with me. The question I should ask is “Why did I sin?” For the Messiah follower the answer is “Because in that moment you forgot who you are in Messiah. Repent, refocus, be the Messiah essential you.
 
As Messiah followers, when we sin, we are deceiving ourselves into becoming that which we are not. In Messiah we have already passed from death into life everlasting (John 5:24).
 
Put simply, when a Messiah follower sins he is acting against his nature (Messiah in him), whereas when a disbeliever sins he is acting according to his nature (yetzer ha-ra, evil inclination).
 
14 But each one is tempted (peirazō[G], yenuseh[H]) when he is under (hupo[G]) his own (idios[G]) lustful desires (epithumia[G], bata’avat[H]) being dragged away (exelkō[G]) and entrapped (deleazō[G]). 15 Then when the lusting (ho epithumia[G]) has conceived (sullambanō[G]), it gives birth (tiktō[G]) to sin, missing the mark set by God’s holiness (hamartia[G], cheit[H]); and sin (hamartia[G], ve’hacheit[H]), when it reaches its goal (apoteleō[G]), brings forth (apokueō[G]) the specific death (Thanatos[G], et ha-mavet[H]). 
 
14 But each one is tempted when he is under his own lustful desires being dragged away and entrapped. 15 Then when the lusting has conceived, it gives birth to sin, missing the mark set by God’s holiness; and sin, when it reaches its goal, brings forth the specific death. 
 
When we give in to temptation we have no one to blame but ourselves. Note that not only does Yaakov say that we should not blame God for our tempting, He also by inference says that we cannot blame Satan either.
 
We give into sin when we wilfully choose to entertain temptation. For example, when a man looks at a woman and finds her figure attractive, he is not sinning, but if he is them tempted to think of having sexual relations with her he has a choice to make. If he chooses to turn away and seek the mind of Messiah he will avoid sin, however, if he chooses to dwell on thoughts of defiling that woman he sins. In this scenario it is the man who is responsible for his response to temptation. Likewise, when a woman hears a rumour from a friend, she is tempted to remember the details and pass it on to another friend, at this point she has a choice to make. If she decides to keep the rumour to herself and determines not to pass it on she has resisted temptation, however, if she gives in to the desire to gossip and passes on that information to others she sins. She is responsible for her decision in the face of temptation.
 
God will hold each of us to account for our decisions regarding temptation. At the judgement we will not be able to say “The Devil made me do it”, or “It’s because I have a fallen nature” etc.
 
The three stages in the progression of sin alluded to here: desire, sin, and death (v.15), reflect the temptations of both Eve (Gen. 3:6-22) and king David (2 Samuel 11:2-17).
 
When temptation is entertained it becomes sin, a missing of the mark set by God’s holiness. When sin is manifest it produces death. When we practice a lifestyle of entertaining temptation and choosing to sin, numbing ourselves and choosing to be wilfully unrepentant, we will inevitably suffer the ultimate end of perpetual sin, that is the second death. This is why the Greek text very specifically says “and sin, when it reaches its goal, brings forth the specific death.” The writer is speaking of the second death, eternal torment (Matt. 10:28; Luke 12:5; Rev. 2:11, 20:6, 14, 21:8). 
 
The Good News is that in Messiah Yeshua we have been redeemed and are being sanctified so that overcoming in Him we need not fear the second death (Heb. 10:14). Sin gives birth to death, but “In outworking His will God the Father gave birth to us by Yeshua the word (Davar/Logos) of truth, so that we would be made into a certain type of first fruits among His creatures.” (v.18)
 
“the person who overcomes shall not be hurt by the second death.” -Revelation 2:11
 
16 “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. 17 For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. 18 The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.” -John 3:16-18 NASB
 
Copyright 2022 Yaakov Brown

Yaakov 4:1-17 (Author’s convergent translation from Greek, Aramaic and Hebrew)
 
1 From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask. 3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “The God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.” 7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purify your hearts, you double-minded/double spirited/divided in heart. 9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up. 11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour? 13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, [Heb. then its canopy will depart]. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.” 16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Yaakov 4:1-17 (Line upon line)
 
1 From what (pothen[G]) source do the quarrels, fighting (polemos[G], hamilchamot[H]) and the conflicts, striving, controversies (mache[G], vehamdaniym[H]) come among you? Is the source not your lusts for pleasure (hēdonē[G], mitoch hata’avot hamiteigarot[H]) that wage war (strateuomai[G]) in your body’s members (melos[G], be’eivareiychem[H])?
2 You lust (epithumeō[G], mitaviym[H]) and do not obtain, so you murder (phoneuō[G], tiratz’chu[H]). And you covet, envy, desire to have (zēloō[G]) and cannot get (epitugchanō[G]), so you fight (machomai[G], utekan’u[H]) and make war (polemeō[G], vetilachamu[H]). You do not have (ve’eiyn lachem[H]) because you do not ask (aiteō[G], mip’neiy shela-she’eletem[H]). 
 
1From what source do the quarrels, fighting and the conflicts, striving, controversies come among you? Is the source not your lusts for pleasure that wage war in your body’s members? 2 You lust and do not obtain, so you murder. And you covet, envy, desire to have and cannot get, so you fight and make war. You do not have because you do not ask.
 
Yaakov began this letter with an admonition against giving in to the yetzer ha-ra (evil inclination/fallen nature). As his teaching draws to a close he reminds his readers of the root of conflict and sin by challenging wrong action born of human wilfulness and rebellion against God.
 
The desires or lusts at war within, are parts of the evil inclination, this is not (as some mistakenly interpret) an allusion to the conflict between the yetzer ha-tov (good inclination) and the yetzer ha-ra (evil inclination). Rather, this is a description of evil divided against itself, a fallen kingdom within.   

In the throes of lust we are disappointed, failing to obtain the object of our lust (when we lust after another person we make that person an object, they are no longer a person to us, at the point of lusting we have chosen to devalue the person by objectifying them). This ironic dissatisfaction is the very nature of lust, like the Adversary (ha-Satan) lust promises fulfilment but doesn’t deliver, we are left empty, unsatisfied.
 
It’s unlikely that the use of the term “murder” here is referring to physical murder, the whole synagogue is being rebuked regarding the core motives of human sin. We see a similar reprimand in 1 Yochanan (John) 3:15, “Whoever hates another person is a murderer.” It is perhaps true to say that ungodly hatred births jealousy, leading to murder, which in turn is evidence of idolatry (born of the constant desire of the Adversary to usurp God’s throne). Scripture affirms the fact that even Satan is subject to lust, and has himself become a slave to his own degradation.   

A similar concept regarding internal motivation is found in the Mishnah: “Whoever thinks, ‘Yours is mine’ is a Sodomite (citizen of S’dom).” - Mishnah Avot 5:3  
 
The Greek hedone translated “lust, desires, pleasure” is the root of the English word Hedonism, the selfish pursuit of pleasure above all else. A popular western form of idolatry born of the ancient Greco-Roman worldview.
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination (kakōs[G]), so that you may consume, spend, waste (dapanaō[G]) what you ask for, on your lusts, sinful desires (hēdonē[G], beta’avoteiychem[H]).4 You adulterers
(moichos[G], hanoafiym[H]) and adulteresses (moichalis[G], hanoafot[H]), do you not know,
understand, comprehend (yeda’tem[H]) that the friendship/love (ho philia[G], ahavat[H]) with this world (ho kosmos[G], haolam[H]) is enmity, extreme hatred (echthra[G]) toward the God (ho Theos[G], Elohiym[H])? Therefore whoever determines (boulomai[G]) to be a friend/lover (philia[G], oheiv[H]) of this world (ho kosmos[G], haolam[H]) makes (kathistēmi[G]) himself an enemy (echthros[G]) of the God (ho Theos[G], l'Eilohiym[H]). 
 
3 You ask and do not receive, because you ask with evil intentions, from yetzer hara[H], the evil inclination, so that you may consume, spend, waste what you ask for, on your lusts, sinful desires. 4 You adulterers and adulteresses, do you not know, understand, comprehend that the friendship/love with this world is enmity, extreme hatred toward the God? Therefore whoever determines to be a friend/lover of this world makes himself an enemy of the God. 
 
Firstly, if we choose not to converse with God we should not expect to receive anything from Him. Yeshua says, “Ask and it will be given to you.” Secondly, simply speaking at God is not sufficient.
 
Asking God to do what is evil is redundant, He cannot sin. When we ask God to provide us with the fruit of our fallen nature we are speaking in vain. A loving father doesn't respond to a teenage son’s request for a porn-site subscription by giving him his credit card. 

The statement, “adulterers and adulteresses” (unfaithful wives, unfaithful husbands) deserves our careful attention. For an observant Jew of the first century C.E. this is a familiar metaphor for spiritual unfaithfulness, found numerous times in the Tanakh (Hebrew Scriptures, OT). It is important to understand that Israel herself is seen as a wife to HaShem (God). God is Israel’s Ba’al (Lord, Husband, Master) [Ezekiel 23, Hosea 1-2, 9:1 & Exodus 34:15]. 
 
Yeshua infers a similar meaning when He calls his generation “wicked and adulterous.” (Matthew 12:39, 16:4)

Regarding love for this world as hatred of God:

“Don’t love completely (agapeo: committed devotional love) this world (kosmos: not just the earth but all the sin affected creation) or anything in this world. If anyone loves this world, there is no love for the Father in them. For everything in this world (the lust of the flesh, the lust of the eyes, the pride of life) comes not from the Father but from this world. This world and its lusts pass away, but whoever does the will of God lives forever.”

1 Yochanan (John) 2:15-17 (Author’s translation)
 
Love for this world is love for the wealth of the sin affected creation. This is Idolatry, the root of all sin (1 Timothy 6:10).
 
5 Or do you think that the Scripture, TaNaKh [OT] the Hebrew Bible (ho graphe[G], hakatuv[H]) says in vain (kenōs[G]), that the spirit (ho pneuma[G], ha ruach[H]) that dwells (katoikeō[G]) in us lusts (epipotheō[G]) toward (pros[G]) envy (phthonos[G])? 6 But He gives a greater (meizōn[G]) grace, favour (charis[G], chen[H]). Therefore it says, “THE God (Ho Theos[G]) opposes (antitassomai[G]) the proud (huperēphanos[G]), but gives grace (charis[G]) to the lowly, humble, afflicted (tapeinos[G]).” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns (laleitziym[H]) the proud boaster (yalitz[H]) and to the afflicted, humble, poor (vela’anaviym[H]) He gives (yiten[H]) grace, favour, acceptance, elegance (chen[H]).”
 
5 Or do you think that the Scripture, says in vain, that the spirit that dwells in us lusts toward envy? 6 But He gives a greater grace, favour. Therefore it says, “THE God opposes the proud, but gives grace to the lowly, humble, afflicted.” [Prov. 3:34 LXX] Heb. Text of Prov. 3:34 reads “He derides, scorns the proud boaster and to the afflicted, humble, poor He gives grace, favour, acceptance, elegance.”
 
Verse 5 baffles theologians. There is no agreement on whether the “spirit” being referred to is that of God or of human beings or otherwise. The most likely explanation is that due to the context and Hebraic teaching style of the human writer (Yaakov), the two references to the teaching of the TaNaKh (OT) are intended to be a juxtaposition similar to the kal v’chomer (light and heavy: fortiori [Latin]) argument of Rabbinical scholars. If this is the correct understanding the first allusion is not to a specific Scripture but to the widely attested idea in Scripture that says the inclination of man’s spirit is always toward evil. Following this the direct quote from Scripture (Prov. 3:34) is a warning that those who are fuelled by pride and thus lust toward envy, will be scorned by God, Who will favour, show grace to those who humbly recognise their fallen state and are repentant.
 
I note that my understanding is similar to, or is at least further illuminated by the commentary of Rav Yechiel Tzvi Lichtenstein.
 
In reference to this widely misunderstood passage, Rav Yechiel Tzvi Lichtenstein—as quoted by David Stern in his Jewish New Testament Commentary—writes:

“The commentators have had great difficulty with this reference to the Tanakh. What verse is it? What does it mean? Who is the subject of it? Some say it speaks about God. Others say it speaks about the Holy Spirit. But according to all commentators, it is not found in the Scripture. In my opinion, the spirit it refers to is not God’s but Satan’s, as in Ep 6:12. The evil spirit is the evil impulse (yetzer ha-ra) in us. Yaakov refers to it in v. 7: ‘Take a stand against the Adversary and he will flee from you.’ Jews today still call Satan der ruach [Yiddish for “the spirit”; Lichtenstein was writing around 1900]. I believe Yaakov is referring to Genesis 4:7, where God says to Cain, ‘Sin lies at the door, and his desire shall be toward you, but you are to rule over him.’ This is understood by all to be speaking about Satan, who is the evil impulse in man; for example, in the Talmud (Bava batra 16a), ‘He is Satan the evil impulse.’ The evil impulse is used by satanic angels to cause man to sin.” (Commentary to the New Testament, ad loc.)

7 Therefore, submit, be obedient to (hupotassō[G]) God (ho Theos[G], Elohiym[H]). And now (de[G]) stand against, resist (anthistēmi[G]) the Devil, Slanderer, Accuser (ho diabolos[G], Ha Satan[H]) and he will flee (pheugō[G]) from you. 8 Draw near (eggizō[G]) to the God (ho Theos[G], Elohiym[H]) and He will draw near (eggizō[G]) to you cleansing (katharizō[G]) your hands (cheir[G], yedeiychem[H]), you sinful (hamartōlos[G]); and purifying (hagnizō[G]) your hearts (kardia[G], levavechem[H]), you double-minded/double spirited/divided in heart (dipsuchos[G], chalukeiy haleivav[H]). 
 
7 Therefore, submit, be obedient to God. And now stand against, resist the Devil, Slanderer, Accuser and he will flee from you. 8 Draw near to the God and He will draw near to you, cleansing your hands, you sinful; and purifying your hearts, you double-minded/double spirited/divided in heart.
 
Because “God opposes the arrogant/proud and gives grace—that is greater—to the humble,” we should submit to Him. If a child is certain of his father’s love for him, he will readily submit to his father’s will, knowing that his father has his best interests in mind. Submission is an act of humility, resisting ha-Satan is an act of humility. Therefore, resisting this world is loving God.

Whether Satan is synonymous with the yetzer ha-ra (evil inclination) as some ancient Jewish commentators claim or simply the motivator of it, the response is the same, it is an act of the will to resist him/it. This act can only be practiced as the fruit of the Ruach Ha-Kodesh, the Spirit of Mashiyach (Messiah) and of the Father God who lives in us, that’s why v. 6 says, “But the grace He gives is greater.” Don’t be fooled, this is not a fair conflict, Satan is the dust beneath a gnat’s foot floating in the infinite ocean of God’s creation. There is no balance here between good and evil, the scales are immeasurably weightier in favour of good, and God alone is good (Mk. 10:18; Lk. 18:19). God’s character is never described as fair, rather He is just. The battle we wage against the evil inclination is won only in Him. We take hold of the sword (word) which He authored, and it is His arm that strengthens the blow.

Picture yourself standing chest high in a great fresh water lake during a warm summer rain, draw the water to you lips, this is what it means to draw near to God. It is the realization that He is closer to you than breathing. That through Messiah you are in Him and sustained by Him.

We participate in relationship with Him. As I have said elsewhere, a husband cannot say “I will” on his wife’s behalf. The Scripture teaches God as the Originator of relationship and we as the participants in that relationship. All creation exists in relationship to God but only those who receive Him will continue to exist in right relationship in God.

“Turn us to You AdoShem, and we will return.” – Lamentations 5:21
 
Note the order that leads to resistance. First submit yourself to God and second, resist the Devil and he will flee from you. When plagued by repeated sin we should first ask ourselves, “Am I fully submitted to God in this area of my life?” Freedom from a certain repeated sin behaviour may be as simple as bringing that practice before the face of God.
 
We note that verse 8 is not saying “you cleanse your hands you sinful”, which would infer that the sinful one cleanses his own hands. Rather, the Greek text, devoid of any punctuation reads “He will draw near to you, cleansing your hands, you sinful; and purifying your hearts…” Notice that the nearest subject is God Who draws near, “He will draw near to you”. Thus the cleansing work is done by God when we receive His offer of right relationship. We note once again that submission to God gives us access to the strength needed to resist Satan (v.7). Devoid of the strength of God’s Spirit no one can resist Satan.
 
When we have humbly received God’s gift of salvation we participate with Him in the sanctification of our being.
 
We see that in the final clause the Hebrew text speaks of a “divided heart” being in need of God’s cleansing, purification etc. Yeshua reminds us that a kingdom divided cannot stand (Matt. 12:25). When in humility and submission to God we receive Messiah’s saving work and the gift of the Holy Spirit, God unifies our divided heart transforming our nature. “The old has gone, the new is come” (2 Cor. 5:17).
 
9 Be afflicted (talaipōresate[G], hitanu[H]), and mourn (pentheō[G], vehitab’lu[H]), and weep (klaiō[G], uvchu[H]); let your laughter be turned (metastrephō[G]) into sorrow (penthos[G], li’eivel[H]), and your joy (chara[G], vesimchatechem[H]) into heaviness/grief (katēpheia[G], leyagon[H]). 10 Humble yourselves (tapeinoō[G], hishaflu[H]) before the sight/face (enōpion[G], lifneiy[H]) of the Lord YHVH[H] (ho kurios[G]), and He will lift you up (hupsoō[G], yariym etchem[H]).
 
9 Be afflicted, and mourn, and weep; let your laughter be turned into sorrow, and your joy into heaviness/grief. 10 Humble yourselves before the sight/face of the Lord YHVH, and He will lift you up.
 
The KJV notwithstanding, many English translations miss the importance of rendering the Greek talaiporesate “afflicted”. To opt for “be miserable” in place of “be afflicted” clouds the meaning, given that from a Biblical Jewish perspective “affliction” is synonymous with fasting (Lev. 23:26-27). Likewise, throughout Hebrew Scripture “mourning” is a euphemism for repentance. The Jewish believer reading or hearing this letter from Yaakov understands the euphemism immediately. He reads “Fast and mourn, and weep”. The Jewish believer understands this as a weighty admonishment that reflects the words of the Torah, the prophets and the writings (OT) and alludes in particular to Yom Kippur (the Day of Atonement), the day on which Israel, individually and collectively seeks God’s mercy, humbling ourselves in fasting (affliction) and repentant (mourning) petitioning.
 
When we have humbled ourselves to receive God’s gift of salvation we act in accordance with humility and participate with God in the sanctification of our being.
 
“Wash yourselves, make yourselves clean; remove the acts of the yetzer ha-ra from before my eyes; cease to do evil and learn to do good; seek justice, relieve the oppressed, give favour to the fatherless, plead for the widow.” – Yeshayahu/Isaiah 1:16

“Who shall ascend into the mountain of AdoShem? Who shall stand in His Holy place? He who has clean hands and a pure heart.” Tehillim/Psalm 24:4(3)

Realizing the reality of God, by the Ruach Ha-Kodesh (Holy Spirit), we must make the choice of humility. He will lift us up, out of confusion and double mindedness and turn our mourning into dancing.

11 Do not speak evil (katalaleite[G], berei’eihu[H]) of one another (allēlōn[G]), Jewish brothers and sisters (adelphos[G], achay[H]). The one who speaks evil (katalaleite[G], et-rei’eihu[H]) of a Jewish brother or sister (adelphos[G], achay[H]), or passes judgement on (krinō[G], vedan[H]) his Jewish brother or sister, speaks against the Torah (ho nomos[G], ha Torah[H]) and passes judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]); but if you pass judgement on (krinō[G], dan[H]) the Torah (ho nomos[G], ha Torah[H]), you are not a doer of the Torah (ho nomos[G], ha Torah[H]) but a judge over it (kritēs[G], danah[H]). 
 
11 Do not speak evil of one another, Jewish brothers and sisters. The one who speaks evil of a Jewish brother or sister, or passes judgement on his Jewish brother or sister, speaks against the Torah and passes judgement on the Torah; but if you pass judgement on the Torah, you are not a doer of the Torah but a judge over it. 
 
The English translation “Do not speak against one another” is an unfortunate mis-rendering of the Greek text and both contradicts the fulness of Scripture and misleads the English reader. The Greek katalaleite is used by the writer to convey “evil speech” and not simply “speech against”. This is consistent with the ancient Jewish understanding of lashon hara (evil speech). Slander for example is consider lashon hara, as is failing to rebuke evil, but rebuking the evil action of another is considered lashon hatov (good speech).
 
We must carefully define what “speaking evil against one another” means. Many misuse this passage to decry those who speak publicly against heretical leaders within the body of believers. This is not what the text is referring to, if it were what Yaakov intended he would be in direct opposition to the God inspired words of rebuke proclaimed publicly by the prophets and the public refutation of the Apostle Peter by Paul the Apostle (Gal. 2:11-14), among other examples in Scripture. Yaakov is not saying we should not challenge the sin of other believers, privately or publicly. After all, the progression of Yeshua’s teaching on how to approach sin and apostasy in a fellow believer is their public admonishment before the body of believers (Matt. 18:15-17). We add to this the numerous teachings of the Scriptures that call us to discerning between and the need for the correction of fellow believers who are walking in sin (Lev. 19:17; Prov. 10:17; Luke 17:3-4; Gal. 6:1; 1 Cor. 5:1-13; Titus 3:10-11; 1 Tim. 5:20; 2 Tim. 4:2; 2 Thess. 3:15; Rom. 16:17).
 
Therefore, “Do not speak evil of one another” is the correct translation. Meaning, don’t falsely accuse one another, don’t bear false witness against one another, don’t slander one another etc.
 
With regard to “judging” a brother and sister the meaning is similarly miscommunicated by some. Scripture clearly teaches that it is right to judge, access, discern the actions of others. Once again, were it not so the prophets of God, the Apostles and Yeshua Himself could be seen to have sinned by doing that very thing. It is not judgement that is being spoken against but false judgement and sitting in the seat of ultimate judgement (dan[H]) over a brother or sister. We are not God and therefore should not presume to be the ultimate judge of any one, however, we are consistently admonished by Scripture and the King Messiah to make right judgements.
 
When we make it our goal to pass judgement on other believers we sin. On the other hand, making a right judgment of the spiritual battle surrounding wrong action affords us the opportunity to come alongside and redirect a brother or sister, Yaakov addresses this at the end of his letter.
 
Where there is no other qualifying language or comparative usage, and when the definite article is used, the Greek “nomos”, specifically “ho nomos” refers to the Torah of Moses. That is the case in verse 11.

The judgment spoken of here is a judgment of punitive motivation, a judgment that seeks to see others ridiculed and made slaves once more. When we pass judgement on others based on the very Torah we ourselves break we come under judgment, rather than living within the Judge. How often we sit in judgment of the Torah itself, critiquing it and tearing it apart. Ironically, it critiques us and finds us wanting.
 
12 There is One (heis[G], echad[H]) Who is the Lawgiver (ho nomothetēs[G], ham’chokeik[H]) and Judge (kritēs[G],vehashofeit[H]), the One Who is able to save completely (sōzō[G], yachol lehoshiya[H]) and to destroy fully (apollumi[G], ul’abeid[H]); but who are you, to put judgment on trial (krinon krineis[G], tadiyn[H]) concerning your neighbour (plēsion[G])?
 
12 There is One Who is the Lawgiver and Judge, the One Who is able to save completely and to destroy fully; but who are you, to put judgment on trial concerning your neighbour?
 
We note that neither the Greek or Hebrew texts understand “Lawgiver” as referring to the act of giving Torah alone but to the giving of all just law. If the Torah alone were being referred to the Jewish recipients might rightly misinterpret this to be a reference to Moses, it is most certainly not. It is of course a reference to YHVH, the Lawgiver.
 
“For the YHVH is our judge (shofteinu[H]), the YHVH is our lawgiver (m’chokekeinu[H]), the YHVH is our king (Malkeinu[H]); He will save us.” -Yishayahu (Isaiah)
 
The translation “who are you to judge your neighbour” hides the emphasis of the Greek text which reads “krinon krineis”, essentially meaning “hold a trial for judgement” or “put judgement on trial”. In short, “devoid of humility, who are you to presume what God’s judgement of a matter is?”
 
13 Lead, go to, (age[G]) now (nun[G]), you who say, “Today or tomorrow (hayom umachar[H]) we’ll go (poreuomai[G]) to such and such a city (polis[G]), and spend (poieō[G]) a year (eniautos[G]) there and buy and sell (emporeuomai[G], vena’aseh-sham shanah achat[H]) and make a profit (kerdainō[G]).” 14 Yet you do not know (epistamai[G], teid’u[H]) what will happen tomorrow (aurion[G], yom machar[H]). For your life (zōē[G], chayeiychem[H]) is a vapor, a mist, smoke (atmis[G], ashan[H]) that appears, is seen (phainō[G]) for a short time, gone in a moment (oligos[G], kim’at-rega[H]), and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart (aphanizō[G], kalah vayilach[H]). 15 Instead, you ought to say, “If the Lord YHVH[H] (ho Kurios[G]) wills (thelō[G]), we will live (zaō[G]) and also do (na’aseh[H]) this or that.”
 
13 Lead, go to, now, you who say, “Today or tomorrow we’ll go to such and such a city, and spend a year there and buy and sell and make a profit.” 14 Yet you do not know what will happen tomorrow. For your life is a vapor, a mist, smoke that appears, is seen for a short time, gone in a moment, and then is corrupted, disfigured, vanishes, perishes, Heb. then its canopy will depart. 15 Instead, you ought to say, “If the Lord YHVH wills, we will live and also do this or that.”
 
Some see a big jump in the subject matter here, suggesting that perhaps Yaakov has changed his audience and is speaking to traveling traders outside the synagogue. However the subject here is no different from the previous paragraphs. Yaakov continues to juxtapose humility
and pride, the prideful merchant boasts and is motivated by financial gain, the humble
merchant trusts HaShem and is motivated by godly vocation. 
 
“Don’t boast about tomorrow; for you don’t know what a day may bring forth.” -Proverbs 27:1
 
The ancient Jewish writer Ben Syra had a saying:
 
“let a man never say he will do anything, before he first says, ‘if HaShem (YHVH) wills’” -Ben Syra Sentent. 11.
 
16 But as it is, you rejoice, glory, boast, praise (kauchaomai[G], tithalalu[H]) in your pride, arrogance (alazoneia[G]); all such boasting, praising (kauchēsis[G], vechol-tehilah[H]) is evil, wicked (ponēros[G]). 17 Therefore (oun[G]), the one who sees, perceives, knows (eidō[G], hayodeia[H]) to do (poieō[G], la’asot[H])  the good (kalos[G], hatov[H]) and does not, he does sin, evil, misses the mark set by God’s holiness (hamartia[G], ya’asenu cheit[H]).
 
16 But as it is, you rejoice, glory, boast, praise in your pride, arrogance; all such boasting, praising is evil, wicked. 17 Therefore, the one who sees, perceives, knows to do the good and does not, he does sin, evil, misses the mark set by God’s holiness.
 
Essentially what’s being said is that certain ones among Yaakov’s fellow Jewish believers in the Diaspora were syncretising the worship of God with the worship of business acumen and material success. The success of this world had become an idol that had taken their focus off YHVH. Yaakov rebukes them and says “Instead of making your material success the goal, subjugate your plans to God and place the honour for all that you have and are at the feet of the Creator in Messiah.

© 2022 Yaakov Brown