The scene for James and Me is a hypothetical conversation, where James, me, and various Bible translations “sit” together, discussing his New Testament letter as if we were all assembled. James, in turn, is reading it to us, with the different translations chiming in. And then, after each conversation, I check the mirror to respond in the privacy of my prayer closet.
The Introduction looks at James 1:1-4.
The scene for James and Me is a hypothetical conversation, where James, me, and various Bible translations “sit” together, discussing his New Testament letter as if we were all assembled. James, in turn, is reading it to us, with the different translations chiming in. And then, after each conversation, I check the mirror to respond in the privacy of my prayer closet.
The Introduction looks at James 1:1-4.
My goal is simple: to communicate the Scripture in ways that change me and inspire others in our quest to conform to Christ's image.
The scene for James and Me is a hypothetical conversation, where James, me, and various Bible translations “sit” together, discussing his New Testament letter as if we were all assembled. James, in turn, is reading it to us, with the different translations chiming in. And then, after each conversation, I check the mirror to respond in the privacy of my prayer closet.
My aspiration is as simple as my goal: to fulfill James' words and be a doer of the Word,
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. (James 1:23-24, KJV)
Bible Dictionaries, classic word study books (Robertson, Vincent, and Vine), and the various cited Bible translation study notes will be used in our conversation. Any other Commentary will be noted, although it’s not my desire to regurgitate classic works (obviously, they stand on their own); instead, it is to draw scripturally sound, personal conclusions from the various translations and fresh insight from contemporary authors.
This is not so much a scholarly, verse-by-verse analysis but rather a personal and practical explanation where I will take creative liberty to keep the conversational scene flowing but never diminish the truth of the Word. That liberty will be easily recognizable and distinguishable from the Scripture.
Additionally, names are created for the various translations, adding to the conversational tone.
Here is the list of the regular conversationalists who will be joining, sporadically, throughout the weekly dialogues, and those participating in any particular week will be listed at the beginning of each podcast:
· James, the Lord's Brother (King James Version)
· Me (I have yet to define my English version 😊)
· Amp, The Amplified New Testament, Lockman Foundation
· ASW, A. S. Worrell New Testament
· Bill, William Barclay's translation
· JB, J. B. Phillips translation
· JN, J N Young's Literal translation
· Kenny, Kenneth Wuest Expanded New Testament Translation
· Lex, the Lexham English Translation
· MO, James Moffatt translation
· Mr. Wycliffe, Wycliffe’s Bible, Introduction by Terence Nobel
· Will, The Williams translation, The Time Line New Testament, edited by Leonard Hoffmann
· Zoe, Life Application Study Bible, NIV
Keeping with the theme, each conversation will be shared weekly, barring any illnesses or travel problems with the conversationalists 😉.
So kindly grab your coffee, headphones, and a comfy spot, and settle in.
Oh, and don’t forget your mirror 😊!
As we discussed James 1:1-4, today’s Conversationalists are:
Jason Maston and Benjamin E. Reynolds. Anthropology and New Testament Theology (Kindle Locations 4816-4819). Bloomsbury Publishing. Kindle Edition. Professor K (Mariam Kamell Kovalishyn)
(Dr.) Bob Utley, “Bible Lessons International” (e-Sword Edition, 2014), freebiblecommentary.org.
Finis Jennings Dake, Dake’s Annotated Reference Bible (Lawrenceville, GA: Dake Bible Sales, Inc, 1963).
(Will) Hoffman, Leonard R.. The Time Line New Testament Bible (2022) (Leather Look with Gold Foil Imprint and Gold Foil Pages) (Ribbon Marker) (Words of Christ in Red) (Full Color Interior and Maps) (p. 243). Destiny Image, Inc.. Kindle Edition.
A. T. Roberson, Word Pictures in the New Testament (Public Domain, 1930).
(Bill) William Barclay, The New Testament A New Translation, 2 vols. (Great Britian: Collins, 1968).
T. Austin Sparks, Behold My Servant (www.austin-sparks.net/, 1950).
Michael G Mauldin, Senior Vice President and executive editor (HarperOne) of C. S. Lewis’ How to Be a Christian: Reflections and Essays. HarperCollins. Kindle Edition.
Bauckham, Richard. James (New Testament Readings) (p. 18, 19). Taylor and Francis. Kindle Edition.
(You can see the complete citation is the transcript)
*
I have longed to have this conversation with James, our Lord’s brother, but procuring the participants has been challenging. After all, we assemble participants from across countries and centuries for dialogue years apart. Fortunately, the timelessness of God’s Word would allow for such a gathering.
Throughout our conversations, I hope to ask him about growing up with Jesus, although I doubt he says much about it. I have some ideas because there is such silence about our Lord’s early years, but maybe I can get just an inkling of support (or even reproof) about my theories.
However, that is secondary to my conversational goal: I want to glean all I can from what is arguably the first letter of the New Testament. It was Professor K (Mariam Kamell Kovalishyn) who inspired the needed action to fulfill my desired gleanings,
“Because of the vision James has of the priority of the work of God, the work of humanity to care for one another gains importance: in terms of mercy, humans are to mimic their God; in terms of judgement, humans are to trust God. The problem comes when people switch those two categories and begin to presume themselves in God’s role. In this, the echo of the sin of Genesis 3 reveals itself. Ultimately, after the fall, humans have chosen to follow the path of their own desires, which leaves them divided and unable (or unwilling) to act in accordance with God’s ways.”[1]
Wow, what insight! Reconciling the work of God with the work of humanity—this is James’ longing.
All I know is that I want to be like Jesus.
I invited Dr. Bob and Finis Dake to join us today for our opening conversation with James; both will add some insight into the conversation.
As we settled in, waiting for James and not to disappoint, Dr. Bob started us off,
“This was Martin Luther's least favorite book in the New Testament because it seems to contradict Paul's ‘justification by faith’ emphasis in Romans and Galatians (i.e., James 2:14-26). This is a very different genre from other NT books, very much like a new covenant book of Proverbs (i.e., wisdom literature) spoken by a fiery prophet, written early after Jesus' death and still very Jewish and practical,”[2] he said.
Dr. Bob’s opening quickened my spirit in several ways:
1. I have known many believers who struggled with balancing Paul’s and James’ writings on faith (and I am looking forward to that future conversation). Still, the simple answer for me in maintaining equilibrium was not the either/or dogma, but rather, faith alone saves, and faith inspires works.
2. Proverbs is the book I read most of the Old Testament books. I couldn’t truthfully tell you how many times I read it over my 42 years as a believer, but it started early on, right after my call into the ministry. That next day, still reeling from the divine summons that changed my life in the Sunday night service, I knelt, using a hay bale as my altar, and prayed Solomon’s prayer for wisdom and knowledge to lead God’s people (cf. 2 Chronicles 1:10) and felt the need to read Proverbs ever since.
Finis interrupted my recollection with his always short and sweet dialogue, spewing details in seconds that could easily take hours to digest:
I filed all but one of his facts away for future reference—just TMI (too much information) right now. However, I grabbed onto the Jewish emphasis.
Will, always timely with his comments, dovetailed my thoughts to expand them further,
This letter is placed in the year 45 AD on our timeline. James was in his early fifties at the time. Tradition suggests that he was not converted until Jesus was raised from the dead. By the year AD 50, we find James as the honored leader of the church in Jerusalem. As leader, he was asked to preside over the conference held there to settle the controversy about circumcision. This letter was written before that conference in AD 50— before James heard the testimony of Paul’s experience with Gentiles and the miracles that God performed on their behalf.[4]
This understanding of how James leaned toward Jewish traditions within the Early Church before the epic conference of Acts 15—where his spirit-led decree brought the liberty Gentiles enjoy today—brought even greater respect for James. I am always impressed and desire to have that same type of obedience, that regardless of my position, I am always, under the guidance of the Spirit, ready to receive a fresh, scripturally supported revelation and be changed from glory to glory.
It was then James joined us. Apologizing for the concise visit today, citing unforeseen circumstances in the church, he greeted us,
“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting” (James 1:1, KJV).
And then left, promising to stay longer next time—as the Lord wills, he concluded.
Since it was fresh on my mind, I recognized James’ tilt toward Judaism as he introduced himself. And I asked the question, “Why address his readers as the ‘twelve tribes?”
A.T. (Robertson) was the first to respond,
“The expression means ‘Israel in its fulness and completeness’ (Hort), regarded as [a] unity (Act 26:7) with no conception of any ‘lost’ tribes,”[5] he said.
Well, my first impression was not as blatant of the twelve tribes as I initially thought.
Regardless, it still seemed to offer some bias. But, then again, as Luke relays in Acts 8, the Jewish believers left Jerusalem. It is possible that James had many friends and acquaintances scattered by the persecution and wanted to assure them of his allegiance.
They may be disbursed but not disavowed.
While in my thought, Mr. Wycliffe chimed in (I say Mr. out of the utmost respect for him because of his high, personal cost in translating the Scriptures),
“James, the servant of God, and of our Lord Jesus Christ, to the twelve kindreds, that be in (the) scattering abroad, health” (James 1:1, Wycliffe).
That wording sealed the inclusion of all yet still addressed those who needed personal encouragement. Perfect!
I am familiar with having a kindred spirit with fellow believers, even when personalities could clash—that’s the advantage of Christian love. So, when Mr. Wycliffe uses the term “kindred,” the light bulb is turned on!
He continues the inclusion, yet with a Jewish, focused purpose with the wording, “in (the) scattering abroad.”
Bill made it even more applicable when he interjected,
“…to the twelve tribes scattered in exile from their homeland” (James 1:1).[6]
Yes, the Jewish nation was very accustomed to the concept of exile and understood all its nuances.
Yet, in the Lord’s plan, the dispersion (exile) was not for national disobedience but for Kingdom diffusion.
Simon Peter would later write in the same vein, to “those scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1). The scattering was akin to seeds sown in a field, with believers planted in areas to show bring forth the fruit of the Gospel!
And with that, it was time for me to check my mirror and digest this first conversation.
Mirror
As I looked into the mirror of His Word, I was encouraged and reminded to find inclusive ways to address those in the Kingdom. When inspired by the Spirit, my words can be individually ministering and still collectively encouraging.
Exercising God’s will can be both locational and character-refining in reflecting on Professor M’s point: “In terms of mercy, humans are to mimic their God; in terms of judgement, humans are to trust God.”
But that was only part one of my understanding of James’ salutation.
After my lessons learned regarding James’ use in distinguishing the twelve tribes (rather, the twelve kindreds, as you recall), we returned to his salutation,
“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting” (James 1:1 KJV).
Our group alternated between saying “servant” and “slave,” with each offering their rationale; however, it was A.T. who brought his definition that resonated with me:
“Bond-servant or slave as Paul (Romans 1:1; Philippians 1:1; Titus 1:1).”[7]
I found it engaging that both Paul and James would use this term. But then, with deep Old Testament knowledge, they said so much more than what meets the eye.
Bill added to that engagement:
“In the Old Testament it [doulos] is the regular word to describe the great men of God. Moses was the doulos (G1401) of the Lord (Jos 1:2). Joshua was the doulos (G1401) of God (Jos 24:29). The proudest title of the prophets, the title which distinguished them from other men, was that they were the slaves of God (Amo 3:7; Jer 7:25). When Paul [let me add James] calls himself the slave of Jesus Christ he is setting himself in the succession of the prophets. Their greatness and their glory lay in the fact that they were slaves of God, and so did his.”[8]
Another reason James describes himself as a servant to God and the Lord Jesus Christ.
It was then I saw the spark in T. Austin’s eyes. Not being able to contain the inspiration, he stood and humbly, yet with power, gave us a sermonette to bring Bill’s engagement into the New Testament through Jesus:
“He [Jesus] took the place and the form of a bondservant, and He said of Himself: ‘The Son of man came not to be ministered unto but to minister, and to give his life a ransom for many.’ So that the Master is presented to us as the chief Servant, as the exemplary Servant, the very model Servant and the model of service.
“It is not so much the service as the spirit of the Servant that we want to consider at this time, [he added] not mainly the work, but the atmosphere of Him Who did it. It is something to contemplate and to meditate upon. ‘The Son of man came not to be ministered unto but to minister" is a tremendous statement. The ministry of the Son of man is not that of an official, but of a bondservant. On more than one occasion He sought to impress upon His disciples that their lives here were on the same basis, and were to be governed by exactly the same spirit. They were here to be servants, and servants of all.
“If you knew what that word "bondservant" meant in the realm where it was the common language, you would know that it was a very strong word. It certainly did not mean that the one who was in that position could consult his own preferences, and do as he liked or desired. There could never be any consultation with self. The bondslave had no rights whatever in the realm of what was personal to himself. The very fact that he was a bondslave meant that all his own personal rights were removed. He was possessed for a purpose - it may have been (as was usual) to serve a household - and for that household he must live, and never consult his own feelings or interests. The Lord Jesus said that He took that position.
“The spirit of this Bondslave was the spirit of joyous, glad and grateful abandonment. To be cut off from Himself and all that would please Himself meant no hardship, because He was always viewing it from the positive side, and not from the negative - from the side of gain to others and the satisfaction to the One Whose Servant He was.
[In concluding, T. Austin said] “That introduces the governing motive of service. What is the governing motive of the bondslave of Jesus Christ? It is not compulsion, it is not option; it is love. No ministry of the servant of Jesus Christ can be a triumphant ministry unless there is a deep, strong, abiding love. Love is the motive force of this kind of service.”[9]
The mention of motivating love quickened the Editor to share his testimony,
“The real substance of the faith dwells in the world of action. Christian faith becomes real when it is lived out. For example, being a Christian entails learning how to be slow to judge others and to check first the log in our own eye; how to quit focusing merely on our fears and worries in order to see how we can treat others as we would wish to be treated; how to reign in our anxieties about tomorrow and dampen our anger before it becomes a sin; how, when we are aggrieved, we forgive others.
“Yes, doctrines are extremely important. Christians need to grapple with beliefs before we understand that we are empowered by Jesus to live in a new way. But understanding these ideas is a doorway, one that requires us to start walking in order for the ideas to have any meaning. Even the apostle Paul, the grandfather of most Christian theology, reminds us that faith, even if perfect, ends up a mere clanging bell if it is without love. And love can only be expressed by actions.
“I say all this because (1) this is what I learned from C. S. Lewis…”[10]
And a holy hush filled the room.
What a bombshell conversation! These folks brought something to the table! The conversation moved so quickly that I needed to process this momentarily and then check the mirror!!
Again, James shows his depth of relationship with the Lord, which I know was forged in prayer, by using doulos in describing himself. Knowing his audience, most certainly their knowledge of Moses and Joshua, James ascribes himself to the same authority—that of a servant.
As Bill stated, Paul used it rightfully to show a succession of the prophets, but I don’t think that was part of James’ motivation. If anything, he wanted to show no line of succession. No doubt there were those in the Early Church who thought being the Lord’s brother in the flesh allowed for privilege and position as was common in governmental structures then (as now, I suppose as well). However, James wanted none of that. His use of doulos—bondslave—showed a willingness to serve, not by constraint or natural bloodline, but out of a new birth, a calling, obedience, and love, as with all in the Kingdom of God.
The Apostle John would articulate that James exemplified in his gospel some 40 years later when he penned: “Which were born, not of blood, nor the will of the flesh, nor of the will of man, but of God” (John 1:13 KJV). Naturally, James was a brother to the Lord in the flesh, but that which is flesh is flesh, and he still needed to be born of the Spirit.
I am sure T. Austin could easily have preached for hours on the virtues of being a bondslave of the Lord, even with the sermonette’s richness. Still, a sentence tugged at my spirit as he spoke: “There could never be any consultation with self.” I will take that to the mirror.
And, of course, the underlying theme of it all: Love.
Mirror Time
That evening, as I looked in the mirror, I wondered about my love for God and my neighbor. I recalled Professor K’s words: “Because of the vision James has for the priority of the work of God, the work of humanity to care for one another gains importance.” It was the Father’s love for the world that sent His Son, and it was the Son’s love for man that he laid down His life. This is why I want to be a doer of the Word.
This took me to T. Austin’s sentence about a bondslave that fastened to my spirit: “There could never be any consultation with self.” I wonder how often I consult myself rather than just obey. Rationalizing, excusing, and analyzing have all been found in my consultation bag and used at will—regrettably, my will and not His.
I am so thankful for His love!
*
A cool, fall breeze circulated in the courtyard where we were meeting.
As we were milling around, networking with casual conversation, waiting for James to join us, I overheard our special guest, Richard Bauckham, say, “It is that in ‘objective’ [scholarly only] study of the texts one is not relating to them as Scripture at all. It ‘makes God’s Word into something impersonal, objective … instead of its being the voice of God that you shall hear’ (Kierkegaard 1990a: 39). This is observing the mirror instead of seeing oneself in it.”[11]
How could that last sentence not rumble with me!? “This is observing the mirror instead of seeing oneself in it.”
I wondered how much time I had spent looking at the mirror instead of seeing myself in it. I could tell the shape, color, how long the handle was, and which areas had some distortions. I could quote the manufacturer and the various mirrors it offered. And I could share which renowned people used what mirror, quoting them well. But none changed me because I hadn’t looked at myself in the mirror.
And then the rumble turned into a booming thunder when he added, “In order to see oneself in the mirror, one must ask different questions, interested questions, questions in which one is passionately engaged: when you read God’s Word, you must (so that you actually do come to see yourself in the mirror) remember to say to yourself incessantly: It is I to whom it is speaking; It is I about whom it is speaking.”[12]
I rehearsed that instruction quickly, wanting to keep that nugget from falling to the ground. It is I to whom; it is I about whom…. To or about, to or about, to or about—I think I’ve got it as a foundation for my mirror time, just as I heard Richard conclude, “So the first step is to see oneself in the mirror so as to hear oneself addressed by the text. The second is to put what one learns into practice – promptly, before, like the person in James’ parable, one forgets.”[13]
What a morning, even before James joined us.
*
As James entered through the archway, he looked refreshed, certainly not worn down like the last time we met, and he mentioned nothing about needing to leave quickly. We may have him for the entire discussion this time.
He took his time, lovingly glanced at each of us, and said with heartfelt concern and guidance, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience” (James 1:2-3 KJV).
Ah, he was now putting some feet to the salutation. And it brought back to mind the last word of his introduction, “…greeting.” We had discussed that last word briefly, but I hadn’t made much of it, even with JN’s (Young’s Literal Translation) wording, “James, of God and of the Lord Jesus Christ a servant, to the Twelve Tribes who are in the dispersion: Hail!” (James 1:1 YLT).
“Hail,” I thought with a coy smile; JN, he is such a literalist. I had guessed he was keeping up with the times.
But it was MO (James Moffitt) who added a new wrinkle to James' words,
“James, a servant of God and the Lord Jesus Christ, to the 12 tribes in the dispersion: greeting. Greet it as pure joy, my brothers when you encounter any sort of trial….” (1:1, 2).
MO closed verse one and opened verse two with the same wording: greeting and greet. I found that so revealing. I believe he was saying, “Just as you were filled with joy when James and his letter greeted you, let that same joy be felt when you encounter any trial.”
J.B. (J. B. Phillips translation) added to my thought about MO’s wording when he said, “Don’t resent them as intruders [trials]; welcome them as friends.”
That has not been a regular practice of mine; in fact, it wasn’t even on my radar. The joy I feel when greeted by a friend, especially in a time of need, and then practicing that feeling when facing a trial. Nope, not a thought, let alone a practice. If anything, I think the reverse—not joy, it's agony.
Yep, that is one for the mirror!
*
We all readily embraced the ‘my brethren’ wording by the Apostle, knowing that trials and temptations are universal, no one is exempt, and they are no respecter of person. However, James’ terminology “fall into” brought considerable discussion.
Vinny (Vincent’s Word Studies) started us off with the definition of fall when he said it “suggests falling into something which surrounds.”[14]
From there,
Amp (Amplified version) said, “Envelope or encounter,” that carried forth the idea of surrounding.
J.B. (Phillips) countered with, “crowd into your lives.”
Several agreed with the term involved.
But ASW (A.S. Worell New Testament) painted the complete picture for me, using the colors of all the discussion. He used the term fall, just like James, but with a slight addition.
James: “My brethren, count it all joy when ye fall into divers temptations” (James 1:2 KJV).
ASW: “Consider it all joy, my brethren, when ye fall in with manifold temptations” (James 1:2 Worrell).
Hear the difference with me: fall into versus fall in with.
ASW then expounded, “Fall in with, not putting yourself in the way of them, but when they assail you while walking in the path of duty.”[15]
In gaining all I can from God’s Word through James, the bondslave, my mind turned ASW’s picture into a video.
I am walking the path of duty, righteous by His blood; he numbers my steps. Sometimes, I walk alone and sometimes enter a crowd; sometimes, the crowds press into my life with trials and temptations. Then, I should resent them as invaders but rather welcome them as friends.
I shared my conclusion for all to hear.
James neither confirmed nor denied my findings; instead, he gave the reason behind the trials: “Knowing this, that the trying of your faith worketh patience,” he said. I surmised by his response that how I think of the trials and temptations is secondary to understanding why I endure them. If my “video” gives me cause for the trying of my faith to work patience, and it's not contrary to the Word, then OK.
Bill (Willaim Barclay translation) chimed in,
“…you must realize that when faith has passed through the ordeal of testing, the result is the ability to pass the breaking point and not to break.”[16]
J. B. (Phillips) offered more encouragement,
“Realize that they come to test your faith and to produce in you the quality of endurance. Let the process go on until that endurance is fully developed, and you will find you will have become a mature character, a man of integrity with no weak spots.”[17]
James, in turn, summed up the discussion,
“But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:4).
It is my choice to let patience have her perfect work.
As I mulled over that choice and how it should look, it was as if ASW (Worell) read my mind by the look on my face.
He said, “Patience: the power of endurance without complaint.”[18]
It is time for my mirror!
Mirror Time
From Richard’s ingenuity in looking in the mirror, I asked myself his template: “It is I to whom it is speaking; It is I about whom it is speaking.” Today, it is I to whom it is speaking. James is telling me that trials will come and the reason for them.
However, the conversationalists helped me shape my understanding and practice in dealing with those trials, specifically, how I used to look at them.
I had carried over my attitude about trials (tests) from my school days. There, desiring good scores, I saw tests as showing how much I knew, hoping to pass.
But now, spiritual tests are to help me with what I don’t know or show me where I am anemic in the faith, so I can become well-rounded, and mature in my Christian walk. It’s not a matter of me showing what I know to “pass” the test; by His grace, love, and mercy, I have already passed—I am a child of the King of kings and Lord of lords.
Is there a personal disappointment when I don’t succeed the way I thought I would? Sure, but disappointment is not synonymous with failure. Disappointment is a tool to be better. Is there joy when I do succeed? Yes, but certainly measured against the disappointments along the way; and a reminder that any success is only by His grace.
The truth is the inevitable trials and temptations that crowd into our lives are means to grow in grace. Or, as AMP would quote Simon Peter’s admonition, “But grow in grace (undeserved favor, spiritual strength) and recognition and knowledge and understanding of our Lord and Savior Jesus Christ (the Messiah). To Him [be] glory (honor, majesty, and splendor) both now and to the day of eternity. Amen (so be it)!” (2 Peter 3:18 AMPC).
I was just slow to grasp how trials and temptations ultimately dance to maturity’s tune.
Close
Until next week, when we discuss Wisdom (1:5-8), remember, it’s not vanity to always check the mirror when you are looking to see Jesus in you!
[1] Jason Maston and Benjamin E. Reynolds. Anthropology and New Testament Theology (Kindle Locations 4816-4819). Bloomsbury Publishing. Kindle Edition.
[2] Bob Utley, “Bible Lessons International” (e-Sword Edition, 2014), freebiblecommentary.org.
[3] Finis Jennings Dake, Dake’s Annotated Reference Bible (Lawrenceville, GA: Dake Bible Sales, Inc, 1963).
[4]Hoffman, Leonard R.. The Time Line New Testament Bible (2022) (Leather Look with Gold Foil Imprint and Gold Foil Pages) (Ribbon Marker) (Words of Christ in Red) (Full Color Interior and Maps) (p. 243). Destiny Image, Inc.. Kindle Edition.
[5] A. T. Roberson, Word Pictures in the New Testament (Public Domain, 1930).
[6] William Barclay, The New Testament A New Translation, 2 vols. (Great Britian: Collins, 1968).
[7] A. T. Robertson, Word Pictures in the New Testament (Public Domain, 1930).
[8] William Barclay, William Barclay’s Daily Study Bible, n.d. Romans, E-Sword edition.
[9] T. Austin Sparks, Behold My Servant (www.austin-sparks.net/, 1950).
[10] Lewis, C. S.. How to Be a Christian: Reflections and Essays. HarperCollins. Kindle Edition.
[11] Bauckham, Richard. James (New Testament Readings) (p. 18, 19). Taylor and Francis. Kindle Edition.
[12] IBID (pages 19, 20)
[13] IBID (pages 20, 21)
[14] Marvin Vincent, Vincent’s Word Studies (Public Domain, 1886).
[15] A.S. Worrell, The Worrell New Testament (Springfield, Missouri: Gospel Publishing House, 1980).
[16] William Barclay, The New Testament A New Translation, 2 vols. (Great Britian: Collins, 1968).
[17] J. B Phillips, The New Testament in Modern English (New York: Inspirational Press, 1995).
[18] Worrell, page 340.