Ministry & Encouragement

"THE EPISTLE BY JAMES"

by E. R. Bower.

The identity of the author of this earliest of N.T. writings has been much discussed, but many commentators identify him as James "the Lord's brother " for whom references occur at Matt. 13.5; Mark 6.3; Acts 12.17; 15.13; 21.12; 1 Cor. 15.7; Gal. 1.19 and 2.9.12. We need not dwell here upon the 'difficulties' concerning our Lord's brethren, but accept the plain statement of Scripture and make one reference to the Jewish historian Josephus who speaks of "the brother of Jesus who was called Christ, whose name was James." James, was known as James the Just, or James the wise, and because of his long and frequent devotions he was also known as the "camel kneed." It is said that James was killed at the instigation of the Sadducean high priest Anannus, circa A.D.69, but earlier dates have been suggested. We need not dwell, either, upon the disputations which have arisen about the canonicity of the letter, or upon its apparent emphasis on 'works'. The letter has been given an established place in the book which we accept as the Word of God.

The dominant theme is Faith and its Outworking, and one writer has given the letter the title, "The Necessity of a Living Faith" with the outline —

Chap.

1. A Living Faith TESTED by trial

2. A Living Faith PROVED by works.

3,4. A Living Faith EVIDENCED by conduct, and

5. A Living Faith EXERCISED by persecution.

To avoid a multiplicity of headings and sub-headings, these headings have been adopted in the following notes, but it may be noted, too, that the phrase 'my brethren' also divides the letter into a series of thought-sequences, each of which arises from, or refers back to, the preceding sequence or sequences.

CHAPTER ONE. A Living Faith TESTED by trial.

v1. The salutation is similar to that used by these early bondservants (Rom. 1.1; Tit. 1.1; 2 Pet. 1.1; Jude 1.) but it is only here and Tit. 1.1 do the writers describe themselves as the bondmen of God. The addresses, in common with the letters of Peter and the letter to the Hebrews are the Jews of the Dispersion, the twelve tribes scattered abroad, but its lessons are for the whosoever will. See John 7.35. It will be recalled that at this time, tribal distinction was largely confined to Judah and Benjamin for, in historical terms the other tribes were practically non-existent, having been removed from the records until such time when God will bring Israel out from among the nations whence they have been scattered. It is a united Israel that James sees here, albeit just a remnant. Twice only in the O.T. does God speak to all the congregation — Ex. 12.3, "Take a lamb", and Lev. 19.2, "Ye shall be holy." As we read this letter we shall notice two very strong undercurrents — that of the law and that of the sermon upon the Mount. Did James use Lev. 19 as his 'text' for this letter?

vv.2-4. "Temptations" (v.2.) - trials; "Patience" (v.4.) -endurance; "Wanting nothing" (v.4.) - lacking nothing; "Fall into" (v.2.) - to be involved in. Cf. the seed that fell among thorns (Matt.13.7.) and the shipwreck (Acts 27.41). We are all familiar with the words, "Lead us not into temptation" (Matt. 6.13) but how do we equate them with what James is saying here? Guy King writes, "We shall never comprehend the matter if we treat this verse as two prayers: only as one prayer do we begin to see its meaning, correlating the 'not' and the 'but'. I fancy the purpose is this — "Lead us not into . . ." leaving us to be overwhelmed; but "deliver us out of . . ." the evil to which it would seek to lead us ... the best commentary is ... 1 Cor. 10.13 "God is faithful, who will not suffer you to be tempted above that ye are able." The involvement may result from circumstance outside of ourselves, or from our own actions, but if and when it comes, let us be happy about it because this is how faith is tested; where endurance is engendered; where perfection is attained; or as Matt. 24.13 has it in another context, "He that shall endure to the end, the same shall be saved." It is the overcomers who attain to the perfect work; a work wholly dependant upon God. It is thus that completion and contentment comes.

vv.5-8. "liberally" (v.5) - simply; "upbraideth not" (v.5) - does not reproach; "nothing wavering" (v.6) - doubting nothing. How do we deal with temptations when it comes? The answer is — pray. We need wisdom, but if this wisdom or nous is absent then, let us ask God for it. The prayer is not for the removal of the trial, but for wisdom to deal with it. "And it shall be given him". Any lack seen in v.4 is made up in v.5. There are no restrictions here; it is a simple asking; an asking unclouded by any doubt as to the answer. See Matt. 7.7-11; 21.21-22. This is the highest form of petition — faith unhindered by doubt. It has been said, "God has the right to test true faith; not in order that He might prove it so, but that we might prove it for ourselves. But he whose faith is never tried knows no tempest, fears no quicksands, and his ship needs no undergirding. But neither does he prove God." An evident reference to the storm of Acts 27. Another writer, "Holiness is perfected by the testings of life, and in the will of God there is no other way forward." A wavering faith is a mark of instability.

w.9-11. "low degree" (v.9) - lowly, humble; "low" (v.10) -humiliated; "grace of the fashion" (v.ll) - comeliness of appearance; "fade away" (v.11) - fade, wither, perish. Then, as now, men sought for riches. Our Lord warned, "Lay not up for yourselves treasures upon earth . . . but lay up for yourselves treasures in heaven . . ." (Matt. 6.19-21). The operative word is 'yourselves'. And how we need this message today! James reminds his readers of the dangers of wealth. The gospel is, or should be, a great leveller (Matt. 23.12). See Luke 12.16-21; 14.10; Mark 10.25; etc., It is not always a question of poverty or riches in terms of money, but, it may be, an attitude of mind in the face of trial; humility as opposed to boasting. "Blessed are the poor in spirit. . ." is the opening of the "sermon". To the church at Laodicea our Lord wrote, 'Thou sayest, 'I am rich'... but thou art wretched, and miserable and poor" (Rev. 3.17) and to the church at Smyrna, 'I know thy poverty ... but thou art rich" (Rev. 2.9). See Is. 40.3-8; Matt. 6.30; 13.5,6,20,21; Mark 10.28; Luke 12.16-21, 14.10 etc.,

vv.12.-15. "tried" (v.12) - tested and found worthy. Echoing the joy of v.2. James now says, "Happy is the man who endureth (the patience of vv.3-4) temptation" and in so saying, summarizes the nine beatitudes of Matt. 5.3-12 which end with the word, "Rejoice and be exceeding glad ..." The Crown of life is the hope of the righteous Jew, and the church at Smyrna was told to, "Fear none of these things which thou shalt suffer ... be thou faithful (or, full of faith) unto death, and I will give thee a crown of life." The Apostle Paul also spoke of the crown of righteousness laid up for him" (2 Tim.4.7-8). Israel met with temptation in the wilderness, but it was God who led them, humbled them, proved them, chastened them, that He might "make them know that man shall not live by bread alone" (Deut.8.1-6). "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you . . ." (John 6.27). Thus patience has its perfect or complete work (v.4). We are told (1 Cor. 10.13) three things about temptation. It is common to man; controlled by God; and is conquerable by us through our Lord Jesus Christ.

"tempted" (v.14) - tried, proved; "enticed"(v.l4) - allured; "finished" (v.15) - completely finished. Temptation and its resultant evils do not come from God, for He cannot be tempted by evil. "He is of purer eyes than to behold evil and cannot look upon iniquity." (Hab. 1.13). Not knowing evil, He can neither tempt nor be tempted by it. Temptation and what follows is the result of our response to an allurement. This is a legacy from Eden's garden (Gen. 3.6). Sin followed, then the wages of sin (6.23). Sin is the deadly plant arising from the seed of desire.

vv.16-18. "err" (v.16) - be misled, deceived; "good gift" (v.17) - the good act of giving. The Greek word is only here and Phil. 4.15; "variableness" (v.17) - variation in shadow cast by turning. Contrasting the evils of vv.14-15 is the new birth and its outcome; that is the good which, like the new birth itself, is from above. (John 3.3. margin). If the literal meaning of 'good gift' is followed then the thought here is more the ACT of giving than the gift itself, nevertheless it is the act which produces the perfect gift. The title 'Father of lights' may have come from Gen. 1.3, 14-19. The heavenly lights are the dividers between night and day, and are for signs and seasons. They may be eclipsed and under go change and variation (cf. the true North, the Grid North and Magnetic North as shown upon Ordnance Surveys), but God the Creator does not change. "I change not" (Mal. 3.6). The thought expressed by James here, we have met before. James says, "Of His own will begat He us by the word (logos) of truth" and the prologue to John's gospel reads, "As many as received Him, to them He gave the privilege (margin) to become the sons of God . . . born, not of blood ... but of God." (John 1.12-13; 3.8-9;). We are just as much a creation of God, as were the wonders of Genesis 1 for "if any man be in Christ, he is a new creature (creation)" (2 Cor.5.17). Begotten from above by the Word of Truth (Col. 1.12-17). The reason? "That we should be a certain kind of firstfruits of His creation."

"From Thee is all that soothes the life of man,

His high endeavour and his glad success,

His strength to suffer, and His will to serve.

But O, thou bounteous Giver of all good

Thou art of all Thy gifts Thyself the crown;

Give what Thou canst, without Thee we are poor

and with Thee not, take what Thou wilt away"

(Wm. Cowper.)

vv. 19-20. The introductory 'wherefore' (you know it, or so that) links the new birth of vv.16-18 with its practical outcome of good works, seen here in four aspects. Knowing the new birth, we should know also the power that produced it. The first aspect is, in modern idiom, 'keeping one's cool'. A lost, or should it be, a found temper, is non-productive in righteousness.

v.21. Here is the aspect which means the setting aside of the carnal man who is "enmity against God; for it is not subject to the law of God, neither indeed can be." (Rom. 8.7). "Superfluity of naughtiness" - overflowing of wickedness. The A.V. 'naughtiness' had a rather different meaning than that usually associated with it today. It was sometimes associated with moral degradation. The sense here is rather that of maliciousness. The need to "lay aside every weight, and the sin which doth so easily beset us" (Heb. 12.1.). In contrast to 'wrath' (vv.19-20) let us "receive with meekness the implanted word" - the word by which we are begotten (v.18). The Greek for 'engrafted' or 'implanted' has a primary meaning or application of 'inmate', and the inmate here is our Lord Himself. James now preaches the gospel to his fellow countrymen. He is bringing them the word.

vv.22-25. "deceiving" (v.22) - deluding, beguiling, to deduce by false reasoning, cf. Col.2.4; "looketh" (v.25) - stoop down to look. Cf. John 20.5; "deed (v.25) - doing. Notice the progression -  v.19, swift to hear; v.21, receive with meekness; v.22, be ye doers. The phrase 'natural face' is, literally, the face of his birth, and the implication appears to be that the fact and the face of his birth may soon be forgotten. Hearing without the doing is self-deception. Notice that it is not merely hearing, but forgetful hearing. And we turn again to the Sermon, "Whosoever heareth these sayings of Mine, and doeth them . .." (Matt. 7.24-27). We look at ourselves in the mirror -and we forget The better mirror is that of the perfect law, the law of freedom, and our look into that mirror should not be a fleeting or cursory glance, but one of a close examination. Cf. Ex. 12.5; Lev. 22.19-21; Deut. 17.1; 1 Cor. 11.28. We hear, we receive; we consider; we obey; and we are blessed. Thus it is that obedience is the third aspect of works.

vv.26-27. "seen" (v.26) - thinks himself; "religion" (v.26) - a careful follower of the observances connected with his belief; "affliction" (v.27) - tribulation. This is the fourth aspect of works -  worship. There is something of the Pharisee in this man; his speech betrays him; he thinks 'himself (Luke 18.9-14). Not only be slow to speak (v.19), but bridle the tongue. James will say more about mis 'bridling' or setting a rein upon in 3.5-12. Cf. Matt. 5.33-37. Within the context of these two verses the bridling of the tongue is more concerned with 'religion' as seen in words, and not in deeds. Pure and undefiled religion is manifested by deeds "before God'; help to the helpless is just one example of pure religion in action; another is to remain undefiled, unspotted and blameless in our relationships with the world. Not thinking self, but keep self. See 1 Pet. 1.19; 2 Pet. 3.14; 1 Tim. 6.14.