Jam 1:26-27 | TNotes | STEP | Summary for Jas 1:26-27: 1:26-27 control (literally bridle ) your tongue: James uses the graphic image of the bridle in a horse’s mouth to say that people’s ability to control their tongue indicates the condition of their heart and the whole direction of their life (cp. 3:1-13 ). • Orphans and widows were the most helpless members of ancient society. They were dependent upon the care of others, since the husband and father was the means of economic support and social contact (Exod 22:22-24 ; Deut 10:18 ). Christians are called to take care of the helpless (cp. 1 Tim 5:3-16 ). • In James, the world stands in opposition to God (cp. Jas 3:15 ; 4:4 ; Rom 12:2 ; 1 Jn 2:15-17 ). Profile: James, Brother of Jesus James, one of Jesus’ brothers (Matt 13:55 ; Mark 6:3 ; Gal 1:19 ; cp. Jude 1:1 ), became the recognized leader of the church in Jerusalem shortly after Jesus’ resurrection. He is traditionally recognized as the author of the book of James. Though Jesus’ brothers were initially skeptical of his claims (John 7:2-5 ), they later became believers (Acts 1:14 ). James’s personal encounter with the resurrected Jesus (1 Cor 15:7 ) might have helped convince him. Two of Jesus’ brothers (James and Jude) are known to have played significant roles in the early Christian community. James quickly rose to the position of leader of the church in Jerusalem. At the council in Jerusalem, James was instrumental in getting the Jewish church leaders to accept Gentile believers without requiring that they be circumcised—a decision of major importance for Paul and the early mission to Gentiles (Acts 15:13-21 ). Paul visited James in Jerusalem after his third missionary trip (Acts 21:18 ), just as he had done earlier, following his conversion (Gal 1:19 ). Like most Jewish Christians, James continued to observe the law of Moses. He emphasized the need for believers to observe certain key laws when among Jews (Acts 15:20-21 ; 21:18-25 ). James acknowledged the validity of Paul’s missionary calling and emphasis on salvation by faith alone (Gal 2:6-9 ), but many Jewish Christians did not. These Jewish believers—whom Paul does link with James on one occasion (see Gal 2:12)—demanded that Gentile converts be circumcised and observe the law of Moses in order to join the Christian community. James’s Jewish background is reflected in his letter, which is full of wise, practical advice for living, much of it in line with the traditional wisdom teaching of Jewish Scripture. One paragraph of his letter (Jas 5:1-6 ) reads very much like the work of the Old Testament prophets (e.g., cp. Amos 5:21-24 ; 6:1-7 ). James, titled “the Just” by his contemporaries, was apparently put to death for his faith by Jewish priests in Jerusalem (Josephus, Antiquities 20.9; Eusebius, Church History 2.23.4–18). Passages for Further Study Matt 13:55 ; Mark 6:3 ; Acts 12:17 ; 15:13-21 ; 21:18-25 ; 1 Cor 15:7 ; Gal 2:9 , 12 ; Jas 1:1

Summary for Jas 1:26-27: 1:26-27 ^a control (literally bridle) your tongue: James uses the graphic image of the bridle in a horse’s mouth to say that people’s ability to control their tongue indicates the condition of their heart and the whole direction of their life (cp. 3:1-13 ^b).

• Orphans and widows were the most helpless members of ancient society. They were dependent upon the care of others, since the husband and father was the means of economic support and social contact (Exod 22:22-24 ^c; Deut 10:18 ^d). Christians are called to take care of the helpless (cp. 1 Tim 5:3-16 ^e).

• In James, the world stands in opposition to God (cp. Jas 3:15 ^f; 4:4 ^g; Rom 12:2 ^h; 1 Jn 2:15-17 ⁱ).

Profile: James, Brother of Jesus
James, one of Jesus’ brothers (Matt 13:55 ^j; Mark 6:3 ^k; Gal 1:19 ^l; cp. Jude 1:1 ^m), became the recognized leader of the church in Jerusalem shortly after Jesus’ resurrection. He is traditionally recognized as the author of the book of James.
Though Jesus’ brothers were initially skeptical of his claims (John 7:2-5 ⁿ), they later became believers (Acts 1:14 ^o). James’s personal encounter with the resurrected Jesus (1 Cor 15:7 ^p) might have helped convince him. Two of Jesus’ brothers (James and Jude) are known to have played significant roles in the early Christian community. James quickly rose to the position of leader of the church in Jerusalem. At the council in Jerusalem, James was instrumental in getting the Jewish church leaders to accept Gentile believers without requiring that they be circumcised—a decision of major importance for Paul and the early mission to Gentiles (Acts 15:13-21 ^q). Paul visited James in Jerusalem after his third missionary trip (Acts 21:18 ^r), just as he had done earlier, following his conversion (Gal 1:19 ^s).
Like most Jewish Christians, James continued to observe the law of Moses. He emphasized the need for believers to observe certain key laws when among Jews (Acts 15:20-21 ^t; 21:18-25 ^u). James acknowledged the validity of Paul’s missionary calling and emphasis on salvation by faith alone (Gal 2:6-9 ^v), but many Jewish Christians did not. These Jewish believers—whom Paul does link with James on one occasion (see Gal 2:12)—demanded that Gentile converts be circumcised and observe the law of Moses in order to join the Christian community.
James’s Jewish background is reflected in his letter, which is full of wise, practical advice for living, much of it in line with the traditional wisdom teaching of Jewish Scripture. One paragraph of his letter (Jas 5:1-6 ^w) reads very much like the work of the Old Testament prophets (e.g., cp. Amos 5:21-24 ^x; 6:1-7 ^y).
James, titled “the Just” by his contemporaries, was apparently put to death for his faith by Jewish priests in Jerusalem (Josephus, Antiquities 20.9; Eusebius, Church History 2.23.4–18).

Passages for Further Study
Matt 13:55 ^z; Mark 6:3 ^aa; Acts 12:17 ^ab; 15:13-21 ^ac; 21:18-25 ^ad; 1 Cor 15:7 ^ae; Gal 2:9 ^af, 12 ^ag; Jas 1:1–5:20 ^ah; Jude 1:1 ^ai