James 1

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BIBLE STUDY TEXTBOOK

A CHAIN OF JEWELS FROM JAMES AND JUDE

Donald Fream College Press, Joplin, Missouri

PREFACE

Although the book of James has had as few commentaries as perhaps any book within the New Testament, the writer freely admits the factual information contained in this volume has been gleaned from numerous other writings and commentaries on the book (See Bibliography). The purpose of this book, however, is not to simply add to the list of commentaries already written on James, though they be relatively few. This work is not, and was not intended to be, a highly critical, technical and linguistical contribution. Rather, this book (it is hoped), in following the original format of the Bible Study Series, will form a useful contribution to the fresh approach of these Bible studies.

The author has endeavored to be fair in presenting various views of controversial interpretations. He requests the reader, however, to expect that the author’s preferences will be made clear. In the various paraphrases used, more than one view is sometimes expressed. That view preferred by the author will always be listed first. In the Comment sections, the author attempts to clearly set forth his reasons for his preferred views.

It is expected that this volume will serve as a study text to enable Bible students, whether teacher, preacher, or pupil, to better make his own study of the book of James. The format is in keeping with this intended purpose. Questions regarding the text are offered in each section before the comments, and the paraphrases. The purpose in this is that the reader will attempt to answer the questions regarding the text from the text itself, using no commentary other than the Bible. The author admits his conviction that the Bible is its own best commentary; the questions are given with this thought in mind. It is often suggested other scripture texts that may be used in conjunction with the question at hand.

Since the epistle has within the text its own introduction, introductory material concerning the writer, date, etc. will be included at the appropriate point in the text. Every effort has been made to keep this work a Bible study, rather than a study about the Bible.

MEMORY

The writer would like to encourage the serious student to make an honest effort to memorize the entire text of the book of James. At first suggestion, this might seem like a task of such a proportion as to be entirely impossible. The average reader, however, will be able to memorize the text with ease if he will follow the suggestions made.

It is not suggested that the reader be able to memorize the entire epistle at one effort. Although some who have developed a keen memory will find this the easiest way, the majority will find this mass approach discouraging and all but impossible. The study is divided into sections of the text; and most of these sections are short in length, being between one and four verses each in most cases. If the reader will be steadfast in memorizing each section before going on to the next section, there will be no formidable memory task. As he memorizes each section, he should be sure to repeat by memory the former sections already learned. This review is fully as important as the original memorizing if the student wishes to retain what he has learned. Do not be content to repeat the memorized material only once. Repeat it often, especially after first committing to memory. It is not difficult to repeat that which is already committed to memory, but it is easily forgotten if it is not repeated.

One housewife in Arkansas clipped the first verse of the epistle to the window of her kitchen sink. She determined to learn that verse in one day. To her amazement she found that by the time she had finished the breakfast dishes, she knew the first verse perfectly. As she went about her household affairs that morning, she repeated the verse every time the thought came to her mind. At noon, she decided to put the second verse of the epistle over the kitchen sink under the first. It came as easily as the first: while she was doing the dishes. On that first day, she memorized the first three verses. At this rate, she committed the entire epistle to memory in five weeks. So thrilled was she with this accomplishment she told her friends at Bible School. They, too, at first thought it was an impossible task. Those who tried, however, memorized the book as well. You can too. Will you try? Make an honest effort.

FORMAT

Text: The American Standard Version is used throughout. Since this text is admitted by most scholars to be the best translation available, we make no apology for its use here. However, we do think the student would profit by having other translations available for his study. It is suggested that the student choose a translation he prefers for his memory work, and use that one translation in his memorizing of the text. Comparing all available versions will often clarify the meaning, so several should be used.

Queries: These questions immediately follow the text, and are designed to excite the interest and understanding of the student. This interest and comprehension will give the student initial motivation, and there is no real learning without both this comprehension and motivation, It is expected that the student will endeavor to answer the queries before reading the paraphrases and the comments to follow. He may wish to adjust some of his thinking after reading further, but first he has done some original thinking on the text.

Paraphrases: This is an endeavor to render the sense of the text in the framework of the author’s intended meaning. Even though many may disagree as to the original author’s intended concepts, we insist that this intended meaning is the only way to correctly read the text. At least two paraphrases are given for each text. The first being that of the author; and the last, marked with an *, being from the Living Letters. The Paraphrased Epistles, edited by Ken Taylor and used by permission of the Tyndale House Publishers. Often there will be another paraphrase given between the first and the last. This middle paraphrase will indicate a second possible concept intended by James. The first paraphrase given will be that preferred by the author of this book.

Summary: The heart of the text is here intended. This is the main thought in summary form, minus the descriptions, adjectives and illustrations. Thus several verses will be reduced to one or two sentences.

Comment: This is intended to help in understanding the text. Problems in comparing the correct meanings of the original text to the commonly accepted meaning of words used in the translation will be discussed. It is intended that these comments will more than clarify the text. We should like to apply the text and motivate the pupil to make personal adjustment to his own thinking and living when necessary. We hope these comments will be stimulating, applicable, and even personal at times.

Additional Features: Several special studies are offered, where it is thought that additional material is especially useful or applicable at that point. In addition, sermons in outline form are given throughout the book at the end of each chapter. This is hoped to be an asset to teachers and preachers who intend to teach and preach from the book of James.

Acknowledgments ana Gratitude: To my mother-in-law, Pansy Reed Click, who spent many hours correcting the rough draft, the author wishes to express sincere appreciation. Appreciation is also extended to the copyrighters of the Living Letters, the Paraphrased Epistles by Kenneth N. Taylor, who permitted the portion of that text used in this book.

It is with sober understanding of the responsibility assumed by anyone who teaches from the Word of God that this work is offered. With prayer and humility the author reads again James 3:1 ff. He is further humbled by a consideration of the dozen commentaries consulted in compiling this work. This is submitted with a prayerful hope that some will be stimulated to a more accurate study of God’s Word.

Donald Fream April, 1965

SPECIAL STUDY

THE DOCTRINE OF JUSTIFICATION BY FAITH

I. B. Grubbs

Fundamental Idea In Justification.

Who shall lay anything to the charge of God’s elect? It is God that justifies; who is he that shall condemn? It is Christ Jesus that died, yea, rather, that was raised from the dead, who is at the right hand of God, who also makes intercession for us. Romans 8:33-34.

In the form of interrogation it is emphatically denied that any one can successfully bring a charge against the elect of God, can pronounce sentence of condemnation upon them, since it is God himself who justifies them on the ground that Christ by his death, his resurrection and intercession, secures their justification. To be justified, therefore, is to stand without accusation before God and thus be recognized and treated as righteous or just. In whatever conceivable way that state may be reached in which the voice of legal condemnation, which is the direct opposite of justification, cannot be heard, the result is justification in its fundamental import. He who, as an angel, could stand before God without accusation on the ground of sinless conformity to his law, would be justified or recognized as righteous on a ground vastly different from that on which one stands without charge as accepted in Christ and through the redemption provided in him. Accordingly there are two ways conceivable in which this righteousness may be sought. Only one of these is open to sinful or imperfect beings, while the other alone is applicable to the sinless or morally perfect. It has been many centuries since Job significantly asked, How should man be just with God? and all these intervening ages have not disclosed the possibility of his standing without accusation in the presence of his Maker on the ground of personal worth, inherent goodness, legalistic morality. On the contrary, we know what the law saith it saith to those that are under the law, that every mouth may be stopped and all the world be convicted of guilt before God. Therefore by the works of the law shall no flesh be justified in his sight, for by the law is the knowledge of sin. Romans 3:19-20. If the discovery of sin thus precludes the possibility of legal justification, the only ground of this method of appearing before God without accusation is absolute moral perfection, sinless conformity to all the requirements of God’s moral law. Instead of extending the blessing of justification to the morally imperfect, the law thunders its cruse in the dreadful sentence: Cursed is every one that continueth not in all the things that are written in the law to do them. Embodying thus its essence and its spirit in this discouraging formula, it offers no hope to the penitent ungodly, presents no prospect of peace with God to the awakened sinner. Hence says Paul of himself, I was alive without the law once, but when the commandment came sin lived and I died. For sin taking occasion by the commandment, deceived me, and by it slew me. What a fatal mistake, then, for any human being to seek justification by the works of the law! For the law knows no works as a fulfillment of its high demands, save the elements of a life morally perfect. This was precisely the mistake of Paul’s legalistic opponents as brought to view in Romans and Galatians, who, being ignorant of God’s righteousness, and going about to establish their own righteousness, had not submitted themselves to the righteousness of God.

BEARINGS OF LEGAL JUSTIFICATION

The whole remedial system, the economy of the New Covenant, is at once set aside as an impertinence if man could appear before God without accusation on the ground of his personal goodness, the moral excellence of developed manhood. If there had been a law given which could have given life, verily righteousness should have been by the law. Galatians 3:21. And what then would logically follow? If righteousness come by the law, then Christ has died in vain. Galatians 2:21. Hence the doctrine of the Jewish legalist, which is essentially that also of the modern Unitarian, Socinian and moralist, renders needless the death of Christ and frustrates the grace of God. Is it any wonder that Paul should combat it with all the energy of his ardent nature? Never did any one believe more implicitly in the absolute necessity of our Savior’s death for the redemption of mankind, and of our imperative need of the rich provisions of grace in him, than did this noble apostle. Hear his own sublime description of his deep and abiding trust in this sustaining source of his peace and joy: I am crucified with Christ. Nevertheless I live. Yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. We see no leaning here upon spiritualized manhood, to say nothing of a suppositious merit of moral excellence or personal goodness. Christ liveth in me, says this earnest apostle, but Christ as one who loved me and gave himself for me. It is a crucified and risen Christ on which his faith lays hold, and not merely a beautiful life set before him for pious imitation. The formation of a Christ-like character is all important, but it can never constitute a meritorious ground of human hope. We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness; but unto the called, whether Jews or Greeks, Christ the power of God, and the wisdom of God. Christ, therefore, and Christ, not as the embodiment of moral beauty, but as an atoning sufferer and a risen Redeemer, was with Paul the sole power of God for the justification and eternal life of erring men.

Now there is no room for this power of God for man’s salvation in the legal method of justification. It involves a complete repudiation of the Messiah and his redemptive work. For if righteousness can come by the law, then Christ has died in vain. If man can be justified on the ground of legalistic morality and excellence of personal goodness, then all Messianic services and claims may with safety be ignored. It is thus perfectly clear that the erroneous theory of justification which Paul so vigorously and so successfully assailed was by no means superficial, but vitally touched the very foundations of the Christian religion and would overturn the whole remedial economy. It was not a mistake as to the mere conditionality of justification, but a radical error touching the very ground itself on which is made possible the justification of men. Instead of finding this ground in Christ it would lead us to seek for it in man himself. Under its baleful guidance men undertake to establish their own righteousness and thus utterly fail to submit themselves unto the righteousness of God.

THE METHOD OF FAITH

Over against the tremendously false system just described the apostle Paul sets forth in bold and striking contrast the true method of justification, the only possible way in which man can stand without accusation before God and thus be accepted and recognized as righteous. Hear him: By the deeds of the law shall no flesh be justified in his sight; for by the law is the knowledge of sin. But now the righteousness of God is manifested, being witnessed by the law and the prophets; even the righteousness of God by faith unto all those who believe. For there is no difference; for all have sinned and come short of the glory of God; being justified as a gift[2] by his grace through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith in his blood to declare his righteousness because of the passing over of the Sins done aforetime, in the forbearance of God: to declare at this time his righteousness that he might be just and the justifier of him who believes in Jesus. With great propriety, indeed, did Olshausen pronounce this wonderful passage the citadel of the Christian faith. It sets forth the real ground, the only foundation of the spiritual hopes of humanity. It contains the apostle’s positive and formal exposition of that righteousness of God which he had previously emphasized as the reason why the gospel is the power of God unto salvation to every one who believes. How much is embraced in the believing here referred to remains as yet to be seen. We notice at present two important features in this righteousness of God, which is asserted to be unto all who believe, namely, the universality as to its offer of grace, and the conditionality as to its actual bestowment. The reason given why the offer is unto all is that there is no difference, for all have sinned and come short of the glory of God. In other words all stand in need of divine mercy as all are involved in the guilt of individual transgression. Hence the only way to justification is the one immediately pointed out by the apostle: Being justified as a gift by his grace through the redemption that is in Christ Jesus. Thus justification comes as a gift, and not as a debt due to moral and legalistic claims; it comes by grace, and not by meritorious works of the law; it comes through the redemption that is in Christ Jesus, and not through the moral excellence of man himself.

[2] The best rendering of dorean.

BEARINGS OF THIS METHOD

Where is boasting then? It is excluded. On what principle? of works? Nay, but on the principle of faith. If men must rely, not on their personal goodness, but on the grace of God in Christ, must trustingly look to the redemptive work of the Son of God as the sole ground of justification, all occasion for boasting is at once swept away in the expulsion of all spiritual pride and all sense of self-righteousness. This trusting reliance on the redemption that is in Christ Jesus is the faith of which the apostle speaks as in contrast with the delusive dependence of legalistic moralists on their own supposed personal fitness for divine approbation. The faith method of justification, therefore, shows the ground of this blessing to be altogether objective, as in Christ, and in no measure subjective, as in man himself. Faith itself, being an act or state of the human soul, cannot be regarded as entering into the ground of a righteous acceptance with God, but as belonging only to the conditionality of this blessing. That external acts of faith truly manifesting reliance on the grace of God in Christ, trustful acts in which men submit themselves unto the righteousness of God, may likewise enter into the conditionality of gospel blessings and form elements of the faith method of justification, will be clearly shown hereafter. On this point we merely advert at present to the erroneous supposition of many that man’s inner religious states possess a value in the sight of God quite superior to outward spiritual activity. The latter, indeed, is of necessity but a reflex of all that is found in the former. What we would now emphasize, however, is the thought that in neither of these departments of religious experience is the ground of justification to be sought, for our inner spiritual states are just as much ours, just as human in their nature, as our outward acts of real obedience.

No, it is not toward man at all, whether his inner or his outer religious life be considered, but to Jesus the Christ, that the eye must be directed when seeking the ground of our hope. Hence the important conclusion to which Paul was led (Romans 8:1-2) by his own irresistible logic: There is, therefore, now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. It is clear from the connection of the two verses that the freedom or deliverance here referred to, is not the internal or subjective deliverance from the dominion of sin, the importance of which in its own place cannot well be over-estimated, but the objective, judicial deliverance from the curse of the law, deliverance from the legal condemnation to which all who are not in Christ stand constantly exposed. And the spiritual law of life, Hebraistically called the law of the Spirit of life, by which this deliverance is secured, and which is here located in Christ had previously been described by the apostle (Romans 3:24) as the redemption that is in Christ Jesusthe redemptive source of life which is found alone in him. Now as the redemption which is in Christ is twice identified with the remission of sins (Ephesians 1:7 and Colossians 1:14) and as we are justified by grace through the redemption which is in Christ, it is clear that justification of believers is through the forgiveness of sins. Hence Paul quotes David (Romans 4:7-8) as describing the blessing of justification in the following language: Blessed are they whose iniquities are forgiven and whose sins are covered; blessed is the man to whom the Lord will not impute sin. To enter into Christ, therefore, is to become justified, and this through the remission of sins. How vastly different is this Pauline conception from the Augustinian conceit which has so largely influenced the Christian world, that justification by faith is an infusion of righteousness into the human soul by the power of irresistible grace!

THE TWO METHODS IN CONTRAST

From the development of our subject thus far in the light of Paul’s great argument, the utter impossibility of combining the method of justification which he combats with that which he upholds is perfectly obvious. The two stand over against each other in mutual exclusiveness; as thoroughly inharmonious and absolutely irreconcilable. As one cannot be sinless and sinful at the same time, morally perfect and yet ungodly; so one cannot be justified on legal grounds and yet through faith in Jesus Christ. Compliance with the laws of grace, with the precepts of the gospel, may stand connected with the gracious system of justification through Christ, but a justification on the basis of law, bringing a merited reward as due to moral or legal claims, excludes, of necessity, all dependence on Christ and the need of redemption through him. Nor can any blessing come to us as the gift of God, and yet be the payment of a debt due to meritorious service or deserving works. A mere glance at the following tabular view of striking antitheses, brought out in Paul’s discussion of this subject, will show us the perfect contrast between the two systems, while a thoughtful and patient study of all the antithetical points presented will bring to light and expose the many mistakes made by disputants in their applications of the apostle’s expressions and sentiments. As the argument is found mainly in the epistle to the Romans, reference to that book will be indicated only by chapter and verse, while reference to other epistles will be fully made:

JUSTIFICATION

By Works of Law is

versus

By Faith in Christ, Isaiah 1.

Meritorious (Romans 4:4) as of

versus

Gratuitous (Romans 3:24) as of

The sinless (Galatians 3:10) Hence is

versus

The sinful (Romans 4:5). Hence Isaiah 1.

Without pardon (Romans 3:20).

versus

Through pardon (Romans 4:6-8).

Without grace (Romans 4:4).

versus

By grace (Romans 3:24).

Without Christ (Galatians 3:21).

versus

Through Christ (Romans 3:24).

Without faith (Romans 4:14).

versus

By faith (Romans 3:28).

Without the obedience of faith (Romans 4:14).

versus

Through the obedience of faith (Romans 4:12).

Resulting in

Occasion for boasting (Romans 4:2). (Romans 3:27).

versus

Exclusion of boasting

Reward as a debt (Romans 4:4).

versus

Reward as a gift (Ephesians 2:8).

With the eye resting upon this collection of antitheses, by which the true nature and comprehensiveness of the gospel system of justification can be clearly seen in the thorough contrast with the opposite scheme, we may easily detect and render apparent the erroneous conceptions to which allusion has been made. It will be seen at once that it is not by the acquisition of power through the gospel to reach perfection of personal holiness, and thus satisfy the demands of the divine law as holy, just and good that we are justified by faith. He who imagines that through the aids of grace he has reached this state, may find himself rebuked by the apostle John in the following passage: If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. We may not hope to attain personal perfection under the gospel any more than under the law. And if this could be done, and should be the basis on which men are justified, it would appear at last that the ground of justification is not in Christ but in he believer himself. How very far, therefore, from the true conception of justification by faith are the following statements of Olshausen, who represents herein quite a large class of theologians:

That which is new in the gospel does not consist in a more excellent system of morality, but in this, that the gospel opens a new source of strength by means of which true morality is attainable. No, that which is new in the gospel is neither a more excellent system of morality, nor yet the opening of a new source of strength for attaining true morality, but the redemption which is in Christ Jesus for the cancellation of transgressions and sins. Once more from Olshausen: The realization of absolute perfection is the highest end of man’s existence; the law could not effect this any further than the bringing forth of an outward legality, but by regeneration an inward condition is through grace, produced in believers, -the righteousness of God,-’ which answers the highest requirements. That work which was objectively accomplished on the cross, is thus subjectively applied to the individual believer, that germ of the new man which exists in Christ is grafted into and born in the old man. This act of transfer is, therefore, a mysterious occurrence in the depths of the soul, a new creation, which none can effect by his own powers, a pure gift of the Spirit who breatheth where he listeth. How utterly foreign all this is to the conception of Paul is perfectly obvious from the tabular view presented above. He never dreamed of resolving justification by faith into a mysterious occurrence in the depths of the soul, grounded on an inward condition produced in believers through grace and consisting of an incomprehensible transfer of a moral or spiritual germ from Christ to the believer for an impossible realization of absolute perfection! How different the language and the ideas of the apostle, Being justified as a gift by his grace through the redemption that is in Christ Jesus. Yes, in Christ himself in whom we have redemption through his blood, even the forgiveness of sins. With equal clearness our tabulated antithetical points, as gathered from the apostle’s grand argument on justification evince the folly of representing any act of obedience springing from faith in Christ as belonging to the legalistic system, Nothing but sheer thoughtlessness or inexcusable ignorance touching the simple elements of the subject so clearly developed by the apostle, could lead to such an error. Grace has its laws to be obeyed, the gospel requires submission to its commandments, yet these are not only compatible with faith in Christ Jesus, but manifest, indeed, the believer’s confiding trust in him; whereas, if they who are of the law be heirs, faith is made void and the promise of no effect. The law-system and the faith-system cannot be made to mingle their elements. In the thoroughness of the absolute and inextinguishable contrast between them, their irreconcilable antagonism appears. It is not possible for God himself to justify any one without pardon, without grace, without Christ, without faith in Christ, without the obedience of faith, and at the same time justify him through pardon, by grace, through Christ, by faith, through the obedience of faith. And here let it be carefully noted, that in the great epistle whose object is to prove that man is justified by faith apart from the works of the law the apostle twice emphasizes the importance of the obedience of faith as the object of the gospel, for which there can be no room whatever in any system that makes faith itself void. Hear him in the following beautiful passage with which he concludes the epistle: Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began, but is now made manifest and by the Scriptures of the prophets according to the commandment of the everlasting God, made known to all nations for the obedience of faith; to God only wise, be glory through Jesus Christ forever.

Now that this obedience of faith, this obedient surrender to the requirements of the gospel as springing from faith in Jesus Christ, was contemplated by the apostle as entering into the faith-method of justification, is evident from his statement in Romans 4:9-12: We say that faith was reckoned to Abraham for righteousness. How was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had while in uncircumcision, that he might be the father of those who believe, though they be not circumcised; that righteousness might be reckoned to them also: and the father of the circumcised in the case of those who are not only of the circumcision, but also walk in the steps of the faith of our father Abraham, while in uncircumcision. Paul therefore teaches that the blessing of justification comes upon those who walk by faith in a loving, trustful submission to the divine will, after the example of Abraham. For what saith the Scripture? Abraham, Abraham, lay not thine hand upon the lad, neither do thou anything to him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thy only son, that in blessing I will bless thee and in multiplying I will multiply thee as the stars of the heaven, and as the sand which is upon the seashore; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. So, also: By faith Noah, being warned of God of things not seen as yet, prepared an ark to the Saving of his house, by which he condemned the world and became heir of the righteousness which is by faith. And so likewise, By faith Abel offered to God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying upon (epi) his gifts.

And thus we see that a blessing which is conditioned on the obedience which springs from faith is Scripturally represented as conditioned on faith itself, and this from the necessity of the case, for whatever is suspended on an outward manifestation of faith, is thereby suspended on the faith thus manifested. And why should not faith in the form of visible action into which it carries its spiritual qualities, whatever they may be, faith as bodying forth the believer’s implicit trust in the saving mercy of God, and, by consequence a complete renunciation of all self-righteousness, be, at least, of equal value with itself, as a principle hidden in the depths of the soul? Why should the inner sense of dependence on God be in his sight of more value than the impressive embodiment of this reliance on him, in a practical submission to his will? Behold that flower in the bud! What is it? A rose. See it now again, it is full-blown. What is it now? A rose still; nay, rather a rose in its perfection. Even so, faith, when budding in the heart, is surely faith; and when blossoming in the life, and bringing forth the fruit of obedience to Jesus, is it not faith still? Yes, as James would assure us, it is faith made perfect in its fruitful manifestations. In the further development of this interesting and important part of the subject, the writer may perhaps be excused for transcribing what he has elsewhere said, with as great clearness as he could now possibly exhibit. I quote as follows: The spiritual value of faith itself, be this what it may, attaches of necessity, to all actions springing from faith. The stream is, in quality, as the fountain whence it issues; the branches, leaves and fruit, as the tree on which they grow. Paul was never so unwise as to suppose any incompatibility between faith and what he calls the obedience of faith. For in every act produced by faith in Christ, the believer is really looking to him and reposing upon him as the ground of all hope and the source of all life, It is in this and this only, that either faith or the obedience of faith has any real worth as constantly fixing the eye of the soul upon Jesus. But he who relies on legalistic morality for justification looks not toward Calvary, but in another direction, and thus practically repudiates Christ himself, and, of course, all personal need of faith and of grace. Hence, the apostle says: If they who are of the law be heirs, faith is made void and the promise of no effect. Not so, however, does he reason respecting obedience to Christ as springing from faith in him. He who in obeying the truth is leaning on Jesus for blessing, does not declare faith needless, nor turn away from its great object, but rather from every system of self-righteousness and delusive reliance on human goodness.

So thought Paul, or he would not have represented in this argument righteousness as imputed to those who walk in the steps of that faith which Abraham had while in uncircumcision. While, therefore, neither faith nor deeds of faith can constitute the ground of justification, any more than legal works, yet the blessing of God may be conditioned as much on obedient acts produced by faith as on the act of believing itself without any detriment whatever to the remedial system. The public confession of Christ’s name (Matthew 10:32) and the baptism of repentance for remission of sins (Mark 1:4; Acts 2:38; Acts 22:16) are not legalistic pretensions to merit but simple elements of the economy of grace divinely approved. Surely, the need of forgiveness is the need of grace, and he who seeks it by being baptized into Christ (Romans 6:3; Galatians 3:27) is not looking to himself, but to Jesus, not going about to establish his own righteousness, but looking for salvation on the feasible condition of trust in his Redeemer.

PAUL AND JAMES

In the light of the thorough-going contrast between legal justification and justification by faith, as exhibited in our tabular view of the antitheses involved in Paul’s discussion of this subject, we may not only see the perfect harmony of this apostle’s teaching with that of James, but are prepared to rightly estimate the following statement of Baur who, with the dogmatic confidence characteristic of German critics, asserts an irreconcilable discrepancy between the two apostles:

The main doctrinal position of the epistle of James, -By works a man is justified and not by faith only,-’ James 2:14, is the direct opposite of the Pauline doctrine as it is stated in Romans 3:28, in the proposition, -a man is justified by faith apart from works of law.-’ It cannot be denied that between these two doctrines there exists an essential difference, a direct contradiction. It may be urged that James says no more than -not by faith only,-’ that he refers justification not exclusively to works, but partly, at least, to faith also. But the Pauline proposition, on the other hand, distinctly excludes works and refers justification to that very faith of which James says that without works it is nothing, forms no element of the religious life at all. Those works, then, which Paul altogether repudiates, are with James the ground of justification; and that faith which with James has no religious value whatever apart from works, is with Paul the principle of justification.

Now, nothing but an inexcusable disregard of what each apostle has said as descriptive of the works of which he speaks, can account for the grossly false assertion that those works which Paul altogether repudiates are with James the ground of justification! And we do not wonder that a critic who is capable of such misrepresentation should dogmatically declare on the basis of his own perversion of apostolic teaching, that it cannot be denied that between these two doctrines there exists an essential difference, a direct contradiction! What he here positively says cannot be denied, cannot only be denied but demonstrably shown to be false. What does Paul say of the works which he repudiates, while showing that by legal works shall no one be justified? Listen: If they who are of the law be heirs, faith is made void and the promise of no effect. What does James say of the works which he inculcates while contending that a man is justified by works and not by faith only? Listen: Was not Abraham, our father, justified by works, in that he offered up Isaac, his son, upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect. Whenever, therefore, it can be shown that the works by which faith is made void, are identical with those by which faith is made perfect, then, and not till then, can an apology be found for Baur’s reckless statement that those works which Paul altogether repudiates, are with James the ground of justification. The apostle James never dreamed of legal works as constituting the ground of justification which would frustrate the grace of God and render abortive the death of his Son. Galatians 2:21. And the apostle Paul never claimed justification for one who believes apart from the work of faith, but for such as would walk in the steps of the faith of Abraham. Romans 4:12. When James said: He that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing, he had in view a system in which there is no room whatever for legal works as the ground of justification, with its impossible requisite of sinless perfection in the personal excellence of the justified. And when Paul repudiated the legal basis of justification, he had in mind a system in which there is no room whatever for faith in Christ or obedience to him, or for Christ himself, as any ground of our hope! It is thus as clear as sunlight that those works which Paul altogether repudiates, and the works which James demands belong respectively to two incompatible systems whose elements cannot by any means be associated.

But Baur, whose attention was directed by certain observations of Neander to the kind of works referred to by James as actions connected with faith, endeavors to justify his criticism as follows: If we are to regard these remarks as actually shedding light on the subject, the chief point in them must be this, that the works of James are different from those of Paul, that he means such works as proceed from faith, and are the fruits of faith. Exactly so. James does mean just such works as proceed from faith and are the fruits of faith. But Paul does not distinguish two kinds of works, continues Baur, he says broadly that it is impossible to be justified by them. This must apply to those that proceed from faith as well as others; for if they proceed from faith then faith is there already, and with faith justification; so that they cannot have been the means of justification. Kern was thus perfectly justified in asserting that the difference between Paul and James is one of principle and cannot be got rid of. This only shows how far this critic falls short of grasping the true import of Paul’s argument on justification. The apostle does distinguish two kinds of works which differ from each other so radically that they cannot belong to the same systemdiffer, indeed, so essentially as to mutually exclude each other. He so describes the works which he repudiates as to distinguish them from the whole economy of faith, from the entire system of grace, and, by consequence, from all working required by this system. If it be true, as the apostle teaches, that faith is made void through justification by the works which he repudiates, then, of necessity, is the work of faith for which he commends the Thessalonians equally made void by that method, and for that very reason, among others, he uncompromisingly opposes the legalistic system. Thus the work of faith is not only distinguished by him from works of law, but shown to be so radically different that they cannot co-exist, cannot possibly enter into the same method of justification. As by the legal system faith in Christ is absolutely set aside, it follows that all religious action springing from faith in him, is thereby also excluded. There may be, and there must be an observance of God’s moral law as to the main tenor of life in order even to justification by faith through grace, for grace will not bestow justification upon those who persist in immorality. Yet this relative keeping of the law, which is both positive and imperative, can only be regarded as a condition and by no means as the ground of our justification, Were the law itself to justify, it could only do so, not on the condition of a mere relative observance of its requirement, but on the ground of a faultless fulfillment. Its maxim is, Cursed is every one that continues not in all the things that are written in the book of the law to do them. Such a keeping of the divine law, were it possible to man, would truly be the ground, and not a mere condition of justification, and as such would, as we have seen, frustrate the grace of God, and render needless the redemption which is in Christ Jesus. Clearly, then, when James asserts that a man is justified by works and not by faith only, he is not to be construed as insisting that any works, even those that spring from faith, can be regarded as the meritorious ground of justification, but merely that this blessing is graciously conditioned on the work of faith as well as on faith itself, on the former, indeed, as the manifestation of faith’s perfection. And when Paul insists that by faith a man is justified apart from works of law, he makes no opposition to the obedience of faith, which he regards as belonging to the gracious system of justification, since he holds that in order to receive this blessing one must walk in the steps of the faith which Abraham had. With neither apostle does either faith or the work of faith enter into the ground of justification, while with each of them, both faith and the work of faith stand on an equal footing as the gracious condition of this blessing. Neither of them ascribes to faith a virtue or efficacy which is denied to the obedience of faith. There is no ground whatever in the teaching of either for the following position of Baur: When James puts justification by works in the place of Pauline justification by faith, he ascribes to works that absolute value which faith has with Paul. The reason why Paul denied justification to works was that there was nothing absolute about them, and that they could only stand in an inadequate relation to justification. Now, what does James do but vindicate for works that absolute character which, according to Paul, they cannot possibly have? They could not have this absolute character except in virtue of their unity with faith, and thus the absoluteness of works would not belong to works, but to faith. Now to suppose that Paul conditioned justification on faith and denied it to works because of an alleged absolute value possessed by the former and not by the latter, and to say that James sought to vindicate for works that absolute character which, according to Paul, they cannot possibly have, is to show again an utter failure to enter into the meaning of either apostle. Has any one ever been able to show that the act of believing possesses an absolute value that does not belong to other human acts? Can faith sustain an adequate relation to justification any more than those acts of obedience which are produced by faith and by which, as James informs us, faith itself is made perfect? It is this very conceit of a special virtue or efficacy inherent in faith itself and supposed to be foreign to the practical manifestations of faith that has beclouded this whole subject in the speculations of men. No, the reason why Paul denied justification to works and insisted on a coming to Christ through faith was not because of any absolute value either in this faith in Christ or this coming to him, but because of man’s imperfection and the consequent impossibility of his justification on a legal basis which demands nothing less than absolute moral perfection. He must come to Christ for the redemption that is in him, and not rely on any supposed absolute value in any act of his own, whether inward or outward. Can any one find perfection in our inner religious states any more than in our external acts of obedience? Faith is emphasized by the Scriptures, not because of standing in opposition to outward religious action, but because it leads through submission to the righteousness of God to the only fountain of salvation for men. And neither with James nor with any other sacred writer are those works which Paul altogether repudiates, nor any other works whatever, the ground of justification. Christ and Christ only is that ground, and all that we can do in believing on his name and in submitting to his will is but the gracious condition of our acceptance.

Let us conclude with devout and profound thanksgiving that beings so sinful and weak as we are can find a way through the exceeding riches of grace in Christ Jesus to stand without accusation in the presence of God.

**SPECIAL STUDY

ALIVE AND FREE IN CHRIST**

A Brief Consideration of Gal 5:13-26

Alive means to be joined. Freedom means to be loosed. It appears that they mean the opposite. To be alive in this world means the body is joined to the spirit. To be alive in Christ means our Spirit is joined to Christ. Alive, that is, joined to Christ, and Free in Christ at the same time! It may seem strange, but true it is. The only way to be free indeed is to be alive in Christ. The love of sin so commits and binds our affections that it appears man can do nothing else than sin. The practice of sin forms chains so strong that man is completely shackled by his own evil deeds. Sin’s consequences in the next existence after this earth are so clearly described in God’s Book that they cannot be correctly denied. Sin’s results in this life are evident on every hand, and in every person. Surely the binding is so irrevocable that man, psychologically confined by the guilt of his own sin, cries out for release. And God in the person of Christ our Lord has given that release. Through His love for us, our prison of the love of sin is changed to the love of Christ. Our confinement to the practice of sin is changed by conversion, (i.e., repentance) to Christ Jesus. The terrible consequences of sin, eternal death, are changed by the new birth in Christ to eternal life with Him forever. Surely, we have been freed! But this is only part of our prison, you may argue. Even in Christ man is limited. Man is limited by the power and authority of God. Man is limited by his existence in time. and it seems so short when the journey is finished! Man is limited by space, and can never in this life hope to escape the solar system to which he is confined. Man is limited by his environmental circumstances. He cannot help, and is not responsible for the color of his skin, the place of his birth, the conditions of the home of his childhood. yet every one of these influence his life! Man is limited by his own fleshly body and is constantly having to alter that which he wishes to do to conform to that which he can do.

You may then argue: Since man, a Christian man, is bound by these things. how then is man free in Christ? The first two verses of our text answer this question for us. Let us examine them:

Galatians 5:13-14For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh, but through love be servants one to another. For the whole law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself.

We are called unto liberty. by love serving one another. We are free to be a voluntary slave! How then is slavery freedom? you may ask. It is freedom, because I am a slave by choice. I am called into liberty: a life of love. I voluntarily serve God, because I love God. I love God because He first loved me. The non-christian may ask: Then if you must serve God, is this not slavery? Is it not being bound? Yes, I am bound to Christ. but you don-’t understand. You see, I choose to be bound to Christ. The action of the Jew in the Old Testament was governed by Requirement of the law. The action of the Christian, now, is controlled by his love for his fellow man. The Old Testament Jew was the old man sin, forced to govern his action because of the binding force of the law. The New Testament Christian is a new creature in Christ.. Born again, voluntarily governing his action because he is born again of God’s kind of love. The Christian, in serving God and his fellow man, is doing precisely what he wants to do.

You see, as a new-born saint of God, I am free. free to do exactly what I wishfor exactly what I wish is to serve Christ! My will is His will, for my will is surrendered completely to Him. Thus, with Christ’s love in my heart, I voluntarily serve my God and my neighbor. No wonder the Scriptures state.

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbor as thyself. Galatians 5:14.

To fulfill does not mean to destroybut rather to complete (to fill up, or fill full). Thus if the law is fulfilled, it is accomplished. Not because the law requires it, but because the love of Christians makes them want to do it. So the requirements of the law are fulfilled by love. This very principle itself is taken directly from the Old Testament:

Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Leviticus 19:18.

You mean, you may ask, That Christians never attack one another? You mean they keep the good deeds of the law out of the love principle, and they never misbehave? No! This is not what I mean. Christians may bite and snarl at one another like animals. But if they are true Christians, this is not what they want, and they regret it from the depths of their hearts. Look at James 1:15 :

But if ye bite and devour one another, take heed that ye be not consumed one of another. Galatians 5:15.

When you bite and devour your brother, you are destroying and consuming him. As a Christian who loves his brother, this is precisely what you do not want. Your flesh may even demand that you sin, but the real you inside, wants to please God.

This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. Galatians 5:16-17.

Man must fulfill something. If you serve Christ in love, you will fulfill the law. If you do sinful things, you fulfill the lust of the flesh. Which will you fulfill? The law, or lust of the flesh? The only way to fulfill the law is by the loving spirit of Christ in you. People under the law could not fulfill the law. Christ fulfilled the law; and we, through Him, continue to fulfill the law. But this new spirit within us does often oppose the appetites of the flesh, which continue right or wrong!

But if ye be led by the Spirit, ye are not under the law. Galatians 5:18.

I am not bound by the binding force of legal obligations and requirements, but yet my life is more successfully controlled! You see, I-’m in love! The object of my affection is Jesus Christ, and by choice I do not want to displease Him, for I love Him. (If I want to displease Him, then there is something wrong with my love!)

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Galatians 5:19-21.

These sins are obvious desires of the flesh. If I do not have desires to please Jesus, then these fleshly desires may be all that is left. How tragic are the thousands who know not Jesus and live continually after only these fleshly, sensuous pleasures! They know nothing of the fruit of Christ. They have no knowledge of God’s kind of love! They cannot even understand freedom in Christ. freedom to walk after the life of the Spirit. These next items are the things a Christian wants. These are not laws that inhibit, but fruits that result from identifying with the Spirit. See how this freedom applies to the fruits of the Spirit.

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. Galatians 5:22-23.

Notice that the first fruit is love. By this, we are motivated to produce all the other fruits. Notice also, that the last fruit is temperance. i.e. self-control. Real self-control is possible through love. Partial self-control may be enforced by law, but this is misery if it is against the person’s heart-desire. If you love to do that which the law states, then the law is not an objectionable control force to you, but merely a statement of that which you want and intend to do. The word meekness does not mean to be weak and submissive, but rather a spirited war horse filled with energy and life that responds to the will of his master with all the energy at his command.

And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

Old man sin is dead. Our new creature does not agree with the fleshly appetites. Yes, we are still in the flesh, but the flesh has a new master: the loving spirit of Christ within. The flesh can no longer get its way. We are alive in the spirit.

**Let us not be desirous of vain glory, provoking one another, envying one another. Galatians 5:26.

If we live in the Spirit, let us also walk in the Spirit. Galatians 5:25.

If I as a Christian walk in the flesh and not the spirit, I become miserable. I then do that which I do not wish to do, and I am torn with remorse and disgust. When I walk in the Spirit. i.e., I do the things the Holy Spirit desires, then I am elated in Christ. I have the peace that passes all understanding. Because I am good? No I am not good. but Christ, who is in me, in whom and for whom I live … he is good. Let us again implies that this walk is a matter of our will and that God wants us to so walk because we freely choose to so walk. Mr. Burke put it this way: Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetites. **Galatians 5:26.

To think that I myself must be glorified brings contention and envy. To put the glory on Christ, where it belongs, is the way of joy and freedom of spirit. To sum it up we might say that the will of Christ expressed in the New Testament is my command. because I choose to be commanded by His Spirit. Since this is my choice, then the governing of my life goes beyond the expressed will of Christ in the New Testament. I will voluntarily conform my life to what I determine to be the will of Christ even though I do not find that will clearly stated in New Testament words. Thus, the borderline sins of this life, though they may tempt me, present no problem to my heart’s desire. to my inner man. to the new born creature.

But if I am not born again and have not the Spirit of Christ within, then Christ’s will is not my will; and I find the New Testament expressions of the will of Christ to be commandments that would hedge me in against my will. Even the New Testament becomes to me a law that would hinder me from doing the things I want to do. The New Testament, to the unconverted, is a legal pen, a law system that inhibits the actions of man and keeps him from doing what he wants to do. To him the New Testament is distasteful, and moreover, is impossible as a legal systemimpossible, for the commandments therein are beyond the commandments of the Old Testament. And man stands condemned before God, for his unconverted heart makes the New Testament to him a lawa law that must be kept, against his willa law that not only would restrict his desires, but a law that condemns because he has not obeyed and cannot obey.

To be born again is to be alive, Life is to be joined to Christ. His will becomes my will. His will in the New Testament is an expression of what I intend and want to do because it is His will. Consequently I am free to do exactly what I want to do: The Will of Christ. The same Christ is either my hope and salvation and joy, or a stumbling stone and the author of a system of commandments. It all depends on my relationship to Him. Alive, and free in Christor dead, and hedged about by a perfect legal system.

James 1:1

CHAPTER I

James 1:1

SALUTATION

Text 1:1

James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.

Queries

Is there more than one James in the New Testament? (Identify them, if possible.)

Is the position of servant generally considered to be a position of honor among men, or dishonor? Is it a position that calls for pride, or humiliation? Is servant the correct connotation for every Christian?

Could the Lord Jesus ever be referred to as God, or must the term God always refer to the Father? (Remember John 1:1)

How many of the original twelve tribes were in existence at the time of Christ’s incarnation? What happened to the tribes that no longer existed?

To what could the term twelve tribes refer? (Try to think of more than one possibility,)

Why do you think the translators of the American Standard Version capitalized the word Dispersion? Do you think it should be capitalized?

Paraphrases

James, a bondservant of the God and Lord, Jesus Christ; writing to the true Israel - the church that is scattered far and near - sends you joy.

James, a slave of God and of the Lord Jesus Christ, writing to the Jewish Christians of the Dispersion, sends you greetings.

C.*From: James, a servant of God and of the Lord Jesus Christ. To: Jewish Christians scattered everywhere. Greetings!

Summary

James, the author, expresses his humble relationship with God. He then addresses his letter to the twelve tribes (evidently figurative, for the twelve tribes did not then exist), and expresses joy in writing to them.

Comment

The Greek word servant is here doulos. Its root meaning is bond-servant (A.S.V., margin), or slave. It is thus not a means of elevating the author above other men because of his relationship with God. Although the word may indicate subjection without the idea of bondage, it always connotes the idea of subjection, never elevation. There are nine different nouns translated servant, but this particular one can only mean humble submissionwhether submission of bondage or voluntary submission.

Bondslaves in the Roman empire were sometimes bound by an iron neckband. The iron collar was welded around the neck. Only a blacksmith could remove it - and no blacksmith dared remove it for it was the mark of a slave!

Wonderful Jesus: I am His bondslave, with the band of His love about my heart. Only I have the key. No one, other than myself, can remove it. Neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Romans 8:38-39). Although no creature can steal me from my Lord, yet, I may, if I so desire, unlock the band and slip away to the pigpens of this world. Of my own free will, I am His bondslave. He made me, and He purchased me. This is fact. I choose to recognize His ownership. This is my will.

At least three persons in the New Testament are referred to as James: the son of Zebedee, the son of Alphaeus, and the brother of Jesus. All known facts point to James, the brother of Jesus, as the author of this epistle. It is agreed by all from antiquity that the James of Gal 1:19 is the author. The author could not have been the son of Zebedee, who was an apostle and also the brother of John, for he was killed by Herod in 44 A.D. (Acts 12:2). There are some, however, that argue that there are only two James-’ in the New Testament; that the James of Gal 1:19 was not in reality a brother of the Lord, but a cousin, and the same as James the less (i.e. the son of Alphaeus,) Thus (they argue) Jesus had no real brothers, and Mary (Jesus-’ mother) had no sons and daughters, other than Jesus, The obvious refutation of the ingenious argument is in the parenthesis in the chart that follows.

The date of the epistle cannot be exactly established. James, the author, died in 63 or 68 A.D. It was written from Jerusalem, probably during the final ten years of his life, Some, however, hold that it was written previously to the Jerusalem council in the year 50.

Some may wonder that the Lord’s brother, James, was called an apostle in Galatians 1:19. James is here distinguished from the twelve apostles by positive identification: The Phrase, The Lord’s brother, prevents any possibility of confusing him with one of the twelve. The word apostle also describes Barnabas (Acts 14:4; Acts 14:14), Andronicus and Junias (Romans 16:7), Silas and Timothy (1 Thessalonians 2:6), Epaphroditus (Philippians 2:25, R. V. margin), and two unnamed brethren (2 Corinthians 8:23, R.V. margin). These were not of the apostolic office, and were not members of the twelve, although all were obviously sent forth with the Word. In each of these uses, along with James in Galatians 1:19, the word, apostle, is used in a sense beyond the twelve chosen to the apostolic office.

Of God and of the Lord Jesus Christ could refer to two different personalities (i.e., the Father and the Son, Jesus), or the two phrases could be two different designations for the same one, Jesus, who is both God and Messiah (Christ). This latter is not only a possibility, but a probability that is in perfect harmony with other Scriptures. 2 Peter 1:1 and Titus 2:13 leave no doubt that God is a term that is properly applied to the Lord Jesus Christ. (Also compare Genesis 1:1 with John 1:1; 1 Corinthians 8:6; Ephesians 3:9; Colossians 1:16; and Hebrews 1:1-2.) In this light Jesus-’ true nature is more clearly revealed. Jesus is not only the man who suffered temptation, humiliation, and death; but He is the God who broke the bonds of death in His resurrection. He reigns in heaven over His kingdom not as man, but as God. He was not created as were men but came from, and returned to, eternityco-existent with the Father. He not only is my elder brother, but He is my Savior and God, and truly worthy of my adoration and worship.

The twelve tribes of the Dispersion likewise has two applications, The Jewish heart held dear the concept of the twelve tribes even though they were no longer in. existence. (The northern tribes were completely obliterated after their captivity in 722 B.C.) Yet those who remained still preferred to maintain their tribal identity (see Luke 2:36). Dispersion was a term often applied to the Jews who were scattered.

JAMES, THE BROTHER OF JOHN

SON OF ZEBEDEE AN APOSTLE KILLED BY HEROD 44 A.D.

(Acts 12:2)

JAMES, THE FATHER (OR BROTHER) OF JUDAS

ONLY MENTIONED ONCE IN THE NEW TESTAMENT

Luke 6:16

JAMES THE LESS (Mark 14:40)

AN APOSTLE, THE SON OF ALPHAEUS.

Question: Was the son of Alphaeus the same as the brother of Jesus? (The seven point argument that he was the same is followed by the refutation in parenthesis.)

(1)

Mary always remained a virgin, so Jesus could not have brothers through Mary. His cousins were called brothers and sisters.

(A complete assumption about the status of Mary. The New Testament nowhere indicates she remained a virgin, but rather the contrary.)

(2)

Brother is equal to the term cousin.

(Nowhere in the New Testament Scripture is it so used.)

(3)

Mary, the wife of Clopas (John 19:25) was a sister of Mary, the mother of Jesus.

(Isit likely that there would be two sisters in one family with the same name?

(4)

Alphaeus and Clopas are different forms of the same name.

(5)

James, Joses, Simon, Judas were all cousins of Jesusand James and Judas were his cousin Apostles.

(They were never so called. When they became Christians, they were distinguished from the twelve in Acts 1:14.

(6)

Since Jesus on the cross commits the care of His mother to John, this proves she had no sons except Jesus.

(Jesus-’ brothers were not his followers at this time; so Jesus gave his mother to the care of John.)

(7)

Galatians 1:19 calls Jesus the brother (i.e., cousin) of Jesus an apostle.

(The term is also used of eight others who were not of the apostolic office. see comment on next page. Apostle is here used in a general sense of one being sent, and not one of the twelve of the apostolic office.)

*4.

JAMES, THE BROTHER OF JESUS*

A SON OF MARY, THE MOTHER OF JESUS THE AGREED AUTHOR OF THE BOOK OF JAMES.

This James was a permanent resident of Jerusalem. He was preeminent in the church (Acts 12:7; Acts 15:9; Acts 2:21). He was a chief figure of the council of Jerusalem and a pillar of the church. (Acts 15, Galatians 2:9).

He was killed by stoning before the Sanhedrim (A.D. 63. ?)* (Josephus, Antiq. 20. 9:1)

(Hegesippus says about 68 A.D.)

However, the word, which means scattering, could be properly applied to any people who were scattered. There are two possibilities here: (1) The Jewish Christians who were scattered abroad, or (2) All Christians who were scattered abroad. Although there were three or four million Jews in the Dispersion at this time, the church of Jesus Christ was also scattered abroad. The expression here most probably refers to the scattered church, for the church of Christ is the true successor to the twelve tribes, and all Christians are the adopted sons of Abraham. (See Galatians 3:23-29.)

Also, note the epistle is addressed to the twelve tribes of the Dispersion. Dispersion need not be capitalized here if the term refers to the church rather than being limited to the Jewish Christians, The contents of the entire epistle bear out the argument it was addressed to all Christians who were dispersed, and not just to the Jewish saints.

Thus, we may properly conclude the epistle was not addressed and intended for a particular people and circumstance that has no bearing, or only indirect bearing and application for us, and no general instruction for the church. Rather, this is God’s instruction to us; and by our personal study and application of this epistle, we can live lives more pleasing to Him and be more adequate witnesses for Him in this world. This epistle is medicine for many sick souls, and contains the answers to many church problems.

James 1:2-4

CHAPTER II

THE WAGES OF THE WISE

James 1:2-15

TRIALS PRODUCE STEADFASTNESS

Text 1:2-4

Count it all joy, my brethren, when ye fall into manifold temptations:

Knowing that the proving of your faith worketh patience.

And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.

Queries

Is it really fun to be tempted? Should it be? In what sense would it be wrong to have pleasure in temptation?

To the sincere Christian who hates both the thought and practice of sin, wherein is the joy?

What is the real meaning of patience? Use a good Bible dictionary or commentary.. look it up!

There is a progression of four qualities in these verses. The first of the four leads to the second, etc. What are the four, and the relationship between them?

In what sense could a work be called a perfect work? (you might profit by looking up the word perfect in a Bible dictionary. Also look it up in an English dictionary and note how the word often has a different meaning today.)

In the light of the possible good results of temptation herein described, why did Jesus, in describing the manner of our prayer, say: Lead us not into temptation?

What ordinary part of an epistle is here omitted? (i.e., why do we classify this as a general epistle?)

Paraphrases

A. 2.

When you are subjected to the many kinds of temptations, my fellow Christians, look on it from the bright side, as if it were joy;

for the result of the temptation that is resisted is that you have passed the test and are approved. This victorious testing results in in a bulldog tenacity.

And, in order that you may become completed and accomplished, having everything worthwhile, continue to hang on like a bulldog and you will finish the course.

B. 2.

Dear brothers, is your life full of difficulties and temptations? They be happy.

For when the way is rough, your patience has a chance to grow.

So let it grow, and don-’t try to squirm out of your problems. For when your patience is finally in full bloom, then you will be ready for anything, strong in character, full and complete.

Comment

Often the right use of affliction is of more value than the removal of that affliction. If God sees fit not to remove the affliction, then we can only count that the right use of the affliction must be of value. Thus, if out of some affliction we have only grief and sorrow, an occasion of sinning, a stumbling and faltering; but see no profit and no blessing, then, we must have been missing some opportunity. The opportunity may have been growth through resistance of sin; or it may yet be, as with Christ, preparation to have sympathy and compassion on others who have like sufferings; or it may be, as with Paul, the apostle, that we learn all the more to depend upon God’s grace. To really know that God’s grace is sufficient, might give us such an understanding of the grace of God as to make us far more effective teachers and workers for the Lord.

Intense pressure on common carbon makes diamonds. Likewise, the trial of one grace may produce another grace of even more value. While producing patience in you, God may be producing a diamond for this darkened world; and through the trial of your faith, He thus forms one of the most valuable jewels in His kingdom! God’s ability to do the impossible, through the most unlikely subjects, is a continual and amazing demonstration of His grace in molding and making us. No wonder I am asked to look upon affliction as if it were nothing but joy! God allows our faith to be tested with the expectation that we shall be approved when the test is completed. Proving here has that meaning. It is this successful trial of our faith that results in a bulldog tenacity to hang on. Patience is the concept of hanging on with a grip that will not let go. It is much more than long-suffering, and has no connection with a humble submission to any circumstance. Rather, it is the I-shall-not-be-moved attitude.

If we continue to hold out under all circumstances (literally, the word patience means to hold out under), without wavering, but hanging on unto the end, then, patience will have its complete (perfect) work. This will result in our gaining approval and being purified, as with a trial of fire. It will result in our gaining the crown of life. Its result will be that we shall gain every bit of the spiritual blessing and heavenly promise God has in store for us. Patience, then, can be said to be closely associated with our will. We choose to hang on. Without this continuous spirit of steadfastness, it is very unlikely that we shall finish the course, for both the temptations of the devil and the circumstances of this life are very much against the unstable man’s continuing to the end without being led off course.

James is not in this section saying that temptation is good, nor that it is pleasure, but looking to the result of the successful trial, we look upon temptation as if it were joy. The temptation to sin should still be avoided and we should shun even its appearance. Satan will see to it, however, that we are not successful in our effort to shun every temptation. When it cannot be avoided, then, we should tenaciously hang on to Christ with a view to the end when He shall say to us, Well done. There are other kinds of sufferings we face that may not, necessarily, be temptations to sin. Yet, these too are temptations, by the very fact that our suffering is involved.

God has given us the promise that we shall not be tempted beyond our ability to resist. (1 Corinthians 10:13) Perhaps on the judgment day, we shall realize as never before that every sin we have committed is of our doing (James 1:13-14), and that we have absolutely no room for blaming God for even the circumstances that led us to sin. These very circumstances are God’s efforts to make us grow and become approved, not to make us sin.

James 1:2-15

Sermon Outlines

IS TEMPTATION A JOY? James 1:2-4

Proposition: When should a Christian not have joy in temptation, and how could a Christian find joy in temptation?

Temptation is no joy.

The Christian hates sin, and does not want to sin.

The Christian is instructed by God to flee temptation.

God promises the Christian he shall not be tempted beyond that which he is able to bear.

II.

Christians are tempted.

They live in the flesh, and the flesh still has appetites.

The Christian still has his free will. His choice of God means there is the possibility of another choice.

The devil does not give up. He is rather more zealous in his efforts to lead a Christian to sin.

Most of the New Testament is written to Christians to encourage them to faithfulness, thus making it evident that a Christian can wander away from God.

III.

We can count temptation as if it were joy.

Not because of the desire to sin. There is no joy in even the appearance of evil.

Not because of the possibility of doing sin. This horrifies us. We long for the day when we will be beyond temptation.

Because of the result in us if we are faithful in the temptation:

We grow in strength to resist.

We grow in understanding others who are tempted.

We prove our faith in Christ.

Temptation resisted completes our Christ life, and the result is that we have no spiritual shortcoming.

THE ROAD TO TRUE Wis. 1:5-7

Proposition: What is the source of true wisdom, and how do we get it? Introduction: True Wisdom Defined: More than knowledge. the ability to know what to do with knowledge.

The source of True Wisdom: God.

He is all-powerful; He knows everything; He is everywhere.

He wants to help; He giveth.

His nature is to give liberally, abundantly.

He upbraideth not when He gives.

He does not hold it against the one who receives.

He is not continually rubbing it in, nor gloating over us.

He has no subtle and hidden selfish reasons for giving.

II.

The means of obtaining True Wisdom: Seeking.

Seek Wisdom at its source: God.

Hear God’s wisdom that is given: His Word.

Seek in faith, knowing God has the wisdom and His Word is true.

Use the wisdom when received, else it will be useless.

III.

Warning against Double-mindedness.

To waver in your confidence in God’s ability, is to waver between two masters.

The undecided goes nowhere, like a wave of the sea.

To have a double mind is to be unstable in everything else.

THE SUFFERING STATE OF THE CHRISTIAN James 1:2-12

Proposition: To show how and why a Christian faces temptation.

Introduction: Troubles and affliction may be the lot of the best Christians. Closeness to the Lord does not immune from suffering, but rather we may expect that it may be our lot to suffer with Him.

Outward afflictions and sufferings may be a temptation to the Christian.

By the devil’s drawing men to commit sin.

By the desire to refrain from doing the duties and services to God.

II.

Temptations are numerous and varied.

Divers temptations, includes all kinds and varieties.

They are hard to detect, for they come from within.

Our love for friends and relatives is a subtle and insidious source.

III.

Duties of Christians under trial:

Resistance to be exercised in joy. count it as if it were all joy. (Because God allows it for our future benefit.)

Faith is to be exercised.

James 1:3 The trial of your faith.

James 1:6 Let him ask in faith.

There must be a steadfastness.

Faith worketh patience.

Tribulation worketh patience, Romans 5:3

Prayer requests for needs during trial are in order.

Especially for wisdom.

We are encouraged to pray (James 1:5)

We have the definite promise of God concerning wisdom requests. (James 1:5)

IV.

Temptations Resisted bring Rewards.

Our Christian spirit is tried and made firm.

Our spirit of resistance is made stronger.

Our dependence upon God is strengthened.

By resistance we prove our love for God, and become recipients of the promised crown.

Resisting temptation serves the interest of God’s kingdom and edifies His body.

FOURTEEN SERMON TITLES WITH THREE-POINT OUTLINES

THE JOY OF KNOWING James 1:2-3

Christians are tempted.

Temptations are directed toward the Christian’s faith.

Patience is the intended result.

THE PERFECT WORK OF PATIENCE James 1:4

That you may be: A. Perfect, B. Entire, C. Lacking in nothing.

SEEKING WISDOM James 1:5

We need it

The only source is of God.

We must seek it to get it.

WISDOM IS FROM GOD James 1:5

He gives liberally.

He does not hold it against those who receive from Him.

He promises results.

HOW TO ASK OF GOD James 1:6

Ask for that which we have a right to receive.

Ask in faith.

Waver not, neither in confidence nor in life.

FAITHLESS FAITH James 1:6-8

A doubting man is like the wave of the sea. James 1:6

A doubting man gets nowhere and receives no results. James 1:7

A doubting man is also unstable in other ways. James 1:8

WAVERING WAVES James 1:6

They have no will of their own, and are at the mercies of others.

They are driven by the pressure of winds outside themselves.

They are tossed to and fro.

WHEN YOU-‘RE DOWN AND OUT James 1:9

You will see your need of Christ and seek help of God.

In Christ you have many brothers.

You have great cause of rejoicing through spiritual exaltation.

RAGS OF RICHES James 1:10-11

The rich can go only in one direction: down.

The illusionary beauty of riches is temporary.

The attainments of the rich shall pass away.

WILTING WONDERS OF THIS WORLD James 1:11

Circumstances of this life scorch and burn them.

Their results fail and fall.

Their beauty is temporary.

WHY ENDURE James 1:12

We are blessed when we do.

We have the approval of God when we do.

We shall receive the crown of life if we do.

DON-‘T BLAME GOD James 1:13

God, who has no lust, cannot be tempted with evil.

God tempts no man to do evil.

To blame God is to attempt to avoid the responsibility for our temptation.

TEMPTATION’S SOURCE James 1:14

Temptation comes when we are drawn away from God.

Temptation comes from the lust within man himself.

Temptation is an enticement that snares and entraps.

THREE GENERATIONS James 1:14-15

Lust plus enticement begets temptation.

Temptation plus giving in begets sin.

Sin plus its continuance begets death.

James 1:5-8

TRUE WISDOM IS GOD-GIVEN

Text 1:5-8

But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.

But let him ask in faith, nothing doubting; for he that doubteth is like the surge of the sea driven by the wind and tossed.

For let not that man think that he shall receive anything of the Lord;

A doubleminded man, unstable in all his ways.

Queries

Why say If any of you lack wisdom? Is there an implication here that some people have sufficient wisdom, and a few may lack wisdom? Is it not true that all men need more wisdom in God’s service? Why the if?

Liberally can have meanings other than abundantly. Use an English dictionary and find some other possibilities.

Without looking up any references or other Scriptures, write down your concept of the meaning of upbraideth not. Having done this, try to determine if your present concept is correct. Use a Bible dictionary or commentary as well as other Scriptures. If you were wrong the first time, be sure to write down any correction you may wish to make. (This will fix the new meaning in your mind.)

Is faith a general and necessary aspect of prayer? True, it is mentioned here in connection with prayer, but is this a general teaching concerning the linkage of prayer and faith throughout the N. T.? (see Matthew 21:21; Mark 11:23; Romans 4:20; Romans 14:23; James 5:15; and Hebrews 11:6.)

In what way is a doubter like a surge of the sea (James 1:6)?

Are not all of us driven by circumstances of environment, even as a wave of the sea? Why should we be blamed for this any more than a wave could be blamed for being tossed about?

Why say this man who is like a wave is double minded? To what can this double mind refer?

Is there any similarity or contrast between the patient-minded man of Jas 1:2-4 and the double-minded man of Jas 1:8? How would you compare them?

Does James 1:5 end with a promise that God will give to us that for which we ask? If this is true, would it not be dangerous to pray? How could we pray without fear and trembling if God grants us the object of our prayer? (i.e., suppose we, in innocent ignorance, should ask for many things that are harmful to us. Is not this an actual fact in your own experience?)

How can it be said that God will not give that man anything (James 1:7), when God pours out His blessings upon all men.. upon the just and the unjust alike?

Are people who are unstable in some of their ways, necessarily unstable in all their ways? Is it not possible to be doubtful, or unable to make up our minds on some issues, and yet be very stable on other issues? How do we harmonize this with the teaching of Jas 1:8?

Paraphrases

A. 5.

But if any of you need wisdom in order to continue with this tenacious spirit of a bulldog, then ask God for this wisdom. God gives to all men with an unmixed benevolence that does not resent your asking. Ask wisdom of God, and God will give it to you.

But let him ask believing that God will grant his request. He that cannot make up his mind is like a wave that is blown and tossed about and never gets anywhere.

If a man is like that wave, he will not get anywhere with God, either.

A man who has two conflicting purposes in life, is confused on every issue he faces, and in everything he does.

B.*5.

If you want to know what God wants you to do, ask Him, and He will gladly tell you, for He is always ready to give a bountiful supply of wisdom to all who ask Him; He will not resent it.

But when you ask Him, be sure that you really expect Him to tell you, for a doubtful mind will be as unsettled as a wave of the sea that is driven and tossed by the wind.

7, 8.

And every decision you then make will be uncertain, as you turn first this way, and then that. So if you don-’t ask in faith, don-’t expect the Lord to give you any solid answers.

Summary

God does not leave us to flounder, for He wants us to ask him if we need more wisdom. Of course, we should ask, believing it will happen, or else we will be confused in all our planning and deeds.

Comment

If any man lack knowledge, let him go to college. But wisdom is an entirely different matter. Good teachers may impart to us facts of life, whether of this earthly life or of the spiritual life, in such a way that we can recall these facts and repeat them when necessary. Having learned these facts, we may be enabled to make good grades in school, or to carry on a fascinating conversation. We may be enabled to use the facts in such a way as to demonstrate our ability to recall them. But this is not wisdom.[1] (see below) Wisdom is more than just the use of knowledge.. it is the practical use of knowledge. Thus, wisdom is the ability to use knowledge in such a way that it brings benefit to the kingdom of God, to our fellow man, and to our own way of life.

[1] Wisdom is the ability to apply these facts to practical living.

A good teacher may lead us in the way of wisdom, but a good teacher cannot impart wisdom to us. Wisdom is not contained in a list of facts to be learned, but rather in a process, a way of living. Thus, we speak of those who have common horse-sense (although often it is not so common!) To continue steadfastly in the way of the Lord, hanging on in spite of all trials and temptations, will take wisdom. We need the ability to keep the end result in mind when it is momentarily lost from sight. We need the ability to keep our life focused on Jesus when the devil has us surrounded with the filth of this life. We need the ability to bear up under spiritual growing pains, to ever be able to recall the temporary nature of sensual pleasures, to see through the camouflage of things seen to the real nature of things not seen. We cannot walk in the way of Christ without motivation; and without wisdom, motivation fades.

Wisdom, although in a measure may come from experience, comes more as a God-given blessing. Having identical experiences, some may end up with wisdom while others have no wisdom. The difference is a blessing and a grace. The difference is God-Given. If one knows his need of wisdom (all men need some wisdom, but not all men know they need it!) then, let him ask of God. The Perfect Teacher (Christ) can do for us what the good teacher cannot do. He not only can impart to us the way of righteousness, but He can lead us in the paths of righteousness. To know, takes knowledge. But to know what to do, takes wisdom.

The liberality of God is evident everywhere. Witness the long-suffering of God with those who refuse to repent. God does not say, He had his chance, but rather, Jerusalem, Jerusalem, how often would I. God is not content with giving an opportunity, He gives opportunities. He is not content to give a blessing, He gives blessings. If God pours out His blessings even upon the unjustified, how much more will He bless those who are justified in Christ. If those of this earth are granted a measure of earthly wisdom, how much more will God give to His children who ask Him for wisdom! So often we seek wisdom from an inadequate source. Some of the greatest teachers in the secular colleges of this earth still flounder without the wisdom of God. Man, with all his scientific studies, can at best only offer an inadequate description of his meager observations of God’s created world. If you need wisdom, seek it from the real source: God, the giver of wisdom.

This giving God is a God of real love. He gives simply, with a single purpose: profit to the receiver of the gift! He gives without any strings attached. This is the first meaning of liberality. Yet in Matthew 6:22 and Luke 11:34 the singleness of liberality seems to take on an aspect of opposing evil (Perhaps this is another way of saying the double-minded man is evil!) There is no hidden purposes with God’s gifts. He gives because He loves us and not because of hidden benefits. He expects to receive. God is lavish in His gifts (especially of wisdom), so let us ask of the giving God who gives without any strings attached!

Since God gives without any hidden and subtle motivations of a selfish nature, then He is not thwarted in His giving. He has no reason to rub it in once He has given. He upbraideth not.

Upbraiding is a selfish, human trait that is ungodly, unlovely, and unbecoming of any man. This is the practice of throwing it up to the man who received the gift. Upbraiding seems to say, I wanted something to hold over your head.. and now I have it, and I-’m not going to let you forget it! Upbraiding seems to say, I have a great psychological need so that I can feel superior. I am not superior until I have given to you; but now that you have received of me you owe me the privilege of gloating.

The good deed of a gift is blemished by throwing it up to the person who received the gift. Sir. 18:15-18) A constant reminder to the grateful receiver of a gift can become far more inconvenient than the lack of the gift would have been in the first place. Perhaps this rubbing it in is one of the reasons gifts from the greatest giving nation in the world have not always been appreciated. The wise man gives the same way as God: he upbraideth not. (Sir. 41:22)

So often are we cautioned in the Scriptures to pray, Thy will be done, that it certainly becomes clear our wisdom is no match for God’s wisdom. What we think we desperately need is often seen by God to be the exact thing we do not need. We should seek from God that which we desire with the reservation that He grant to us that which is best for us, even if it means denying us the object of our prayer. We count it an answer to prayer when God in His wisdom says, No, my grace is sufficient for you. Sufficiency is often better than a spoiling over-abundance. Yet there seems to be no such limitations on our request for wisdom.

We are told, It shall be given him. To ask in faith, nothing doubting, seems to say in this place: Ask, believing God will give you the wisdom you request; and make your plans accordingly. God will give it to you! This would then be more than an affirmation that God would hear our prayer: God will grant our request! However, we must point out that the wisdom promised here is for a particular purpose. It is wisdom so that we might be able to hang on to Christ without wavering so that we can be built up in him, having no spiritual need. God is not here promising an ability to make more money than we need. Here God is not saying we shall know how to succeed in politics with this given wisdom. He is not granting us wisdom to find loopholes in the law of grace and so plan our lives that we (being self-deceived) think we can willfully live the life of sin and get away with it. He is not promising us wisdom to become the devil’s servants. We can do all this without wisdom. We need the wisdom that we might let steadfastness have its complete work, thus fully completing us in Christ.

My brother, is this the wisdom you want? Does your soul hunger and thirst after righteousness? Do you wish to be bound to Christ with a love that will not be broken? Do you wish to know how to stick to Him and never give up? Then ask God for His wisdom. You have his promise. He will give it.

If Abraham had been like this doubter in James 1:6, he would have had a very difficult time making up his mind to leave Ur. Having left Ur and buried his father in Haran, he might have then returned to Ur, being uncertain as to whether or not God really meant what He said. Also, he would be filled with turmoil not knowing whether or not God really would keep His promises. The doubt of Abraham (thank God, he didn-’t doubt, but was unwavering in His confidence in the promises of God) in this supposed example would have filled his mind with indecision and uncertainty and would have shown up in his very life as complete instability.

The doubter is here at variance with himself, unable to decide whether or not, or to what extent, he should put personal confidence in God. This is opposed to the faithful man here, who has confidence in God to the extent he believes God knows and God cares; and with this confidence he is ready to surrender to God’s knowledge and care. The man of faith does not have to know all the answers himself, for he has confidence in God. To say, I don-’t know what is best. may be an expression of faith rather than doubt. If one admits his own inability to know the answers, yet has confidence in the answers God gives him, this man has faith. He has a source of absolute truth. He can build his life on an unshakable rock. He is not to be compared with the doubting man who says: I do not know the answers, and I-’m not certain that God knows the answers.. In fact, I-’m not sure there are answers. Or, to say again, I do not know the answers. God does know the answers, I am sure; and it is rather sad that man is so far removed from God that he can have no way of knowing, beyond doubt, what to do to become or to remain satisfactory in His sight, is to again express doubt. Whether this attitude should come from an intellectual skeptic or from one who is constantly at variance with himself, the result is the same: a willfully wavering man whose request for wisdom is not granted. Perhaps, it is not granted because his own willful doubt shows he does not really wish it to be granted. Such a one is warned that he has no right to think that a doubleminded man, unstable in all his ways, shall receive anything of the Lord, (Marginal reading, A.S.V.) God’s promise of heaven is not given to those who show they do not want heaven, Likewise, His promise of wisdom in stedfastness is not given to those who show they do not want to be faithful.

James 1:9-11

THE ANTICIPATION OF THE RICH AND LOWLY

Text 1:9-11

But let the brother of low degree glory in his high estate:

and the rich, in that he is made low: because as the flower of the grass he shall pass away.

For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so shall the rich man fade away in his goings.

Queries

How could a Christian be a brother of low degree? (To find the correct answer in this passage, search these few verses to find with what this brother of low degree is contrasted.)

With whom is the high estate of this brother of low degree associated? (Philippians 3:14)

If this brother is poverty stricken, doing menial work that pays very little; and has met other personal misfortunes in his life, how can it be said he has a high estate? (Give several ways in which this estate is tremendous. You might want to look up estate in the dictionary.)

If the rich man of Jas 1:10 is a Christian Brother, then in what way is he made low?

If the rich man is not a Christian, how is he made low?

Which seems more likely, that this rich man is a Christian, or not? (Note what is to pass away. Will it be his riches that pass away and the man himself remain forever with Christ, or is it indicated that the man shall pass away with his riches?)

Do you think riches are really a danger to most Christians? (i.e., if they had riches, do you think this might endanger their souls? see James 2:1 ff, James 2:6-8; James 5:1-6; Luke 1:48; Luke 1:51-53; Luke 16:19-31; Luke 18:18; Matthew 6:19-21; Job 24:22-24; Job 27:19 ff.; Psalms 49:16-20.) What of you?

Why do you think flower of the grass is used as an illustration, rather than the passing away of this earth? (Isn-’t it true that this earth shall also pass away?)

See if you can find another expression for the term: Grace of the fashion of it.

Does the phrase in his goings imply anything about when the rich man is likely to fade away? Do you think most people finish all the going they would like to do, or intend to do, before they die?

Paraphrases

A. 9.

But let the Christian brother who is humiliated by the circumstances of this life rejoice in what he has already received of the spirit and in what he is due to inherit from God.

But the rich man (if he thinks he can!), let him rejoice in the fact that he shall have no inheritance because as any green herbage will wither away when scorched by the hot sun and dehydrated by the thirsty wind, he too shall wither away. (He cannot take it with him!).

For when the boiling sun and the hot wind come, they wither the grass; and the flower of the grass wilts and falls, and the majestic beauty of its appearance is completely destroyed: in the same way shall the rich man with his experiences and fortunes perish while still on the move.

B.*9.

A Christian who doesn-’t amount to much in this world should be glad, for he is great in the Lord’s sight.

10, 11.

But a rich man should be glad that his riches mean nothing to the Lord, for he will soon be gone, like a flower that has lost its beauty and faded away, witheredkilled by the scorching summer sun. So it is with rich men. They will soon die and leave behind all their busy activities.

Summary

While the Christian can rejoice in heaven to come, the rich man’s wealth will buy none of it. Although it may take a few years longer, his riches shall fade just as surely as the grass fades; and then he will have nothing.

Comment

Poverty is often a blessing, for the poor man in this world’s goods more easily recognizes his need of spiritual help. The rich man, feeling a sufficiency in material things, will often feel that he can buy his own way in any circumstance, Therefore, he will be reluctant to seek the favor of gifts from any man, and will be unlikely to seek grace from God. He is independent and self-sufficient. He will pay his own way. What he needs, he will buy, or with clever manipulations, take it from others. He does not ask for gifts because none wish to give to the man who already has a superfluous supply of this world’s goods. Although dying of spiritual starvation, he does not even know his hunger. The brother of low degree is, no doubt, the Christian who has little of this world’s goods; but such a one is fortunate indeed. Being a Christian, he is saved, redeemed, reconciled, adopted, sanctified; he is a child of God, an heir of God’s heavenly fortunes, and a joint-heir with Christ. An innumerable host of heavenly creatures await him at home: Christ has gone ahead to prepare a mansion for him; his happiness will be complete, with no tears, sorrows, heartaches nor death. The riches of this world are nothing when compared with the chain of jewels, inherited by the Christian. The rich man can go to heaven. It will not be because of his riches, but in spite of his riches. His wealth will be a constant source of temptations, for the love of money is the root of all kinds of evil. He doesn-’t have to love his money, however: he can love Christ first of all. Zachaeus was rich (Luke 19:2). Many of Jesus-’ friends seemed to be people of material success. Joseph of Arimathaea, Barnabas, Nicodemus, Mary (sister of Lazarus), and the women of Galilee.

The general tendency, however, is that explained in Mark 10:25. It is so difficult for a rich man to overcome the temptations of his riches that he is unable to see beyond the love of his riches. except for the help of God. Yet with God, all things are possible. The will of man is so involved in God’s using the rich man, that much of Jesus-’ teaching seems to be directed here. (See Matthew 6:19-34; Matthew 19:16-30; Luke 12:15-21; Luke 16:9-31; Mark 10:24. Compare with I.

If God cannot be tempted with evil, then how was Jesus tempted?

Since God Himself tempts no man, harmonize this with the fact that Jesus was driven of the spirit into the wilderness to be tempted. (Mark 1:12)

Explain how the warning in James 1:13 has a real vital purpose with most of us.

What does God promise the Christian regarding the extent of his temptations? (see 1 Corinthians 10:12-13)

Does the source of temptation here contradict the general New Testament teaching that the devil tempts man to sin? How do you harmonize the two ideas? (Consider who we must really blame for our falling into sin.)

For harmonious relationship of this teaching with the rest of the New Testament, compare James 1:13-14 with Romans 7:8; Romans 7:10; Romans 7:13; Romans 7:17; Hebrews 11:17, and 1 Corinthians 10:9. Make a note of the common teachings in these passages.

What is the contrast between James 1:13; James 1:15? (This has to do with responsibility for man’s failure.)

When two factors are united, they often cause particular results. there are three sets of double factors, with the results of each given. In James 1:14-15. What are these three sets and the results of each?

Paraphrases

A. 12.

Happy is the man that remains faithful to God through temptations to sin, for in the end he shall receive that which the Lord has promised to such a one: the crown of life.

No man should blame God when he is tempted to do wrong. God cannot be tempted to do wrong Himself, nor does He tempt any man.

Rather every man should blame himself for his temptation, for such temptation is possible only through the lustful desires that are within him.

When a man gives in to these desires to do wrong, sin results: and sin leads to death.

B.* 12.

Happy is the man who doesn-’t give in and do wrong when he is tempted, for afterwards he will get as his reward the crown of life that God has promised those who love Him.

And remember, when someone wants to do wrong, it is never God who is tempting him, for God never wants to do wrong and never tempts anyone else to do it.

But temptation is the pull of man’s own evil thoughts and wishes.

Then the evil thoughts lead to evil actions and afterwards to the death penalty from God.

So don-’t be misled, dear brothers.

Summary

The devil, not God, tempts us to sin, and he does so only through our own desires to do evil. Thus, we should never blame God for the temptation to sin. God doesn-’t want us to sin, for He punishes sin with death.

Comment

Two destinies of man are set forth in this section: the blessed happy state of those who love God, and the state of death which is inherited by those who bear the penalty for sin. This happy (blessed) state is evidently a result of anticipation of the crown to be received, with this crown being symbolic of the high estate of Jas 1:9 (see comments on this verse). Note, however, that this crown is a gift that is conditioned. It has been promised to those who love God, with this love evidently being demonstrated by endurance of temptation. If one is not willing to so demonstrate his love for God, then, he should not expect God to approve his workless faith.

The King James version when he is tried of Jas 1:12 is not quite the correct meaning of the original. The idea is more than a trial. it concerns a person who, when tried, has been proved genuine. To take the test is not enough, the course must be passed! The idea of enduring temptation is that one bears the temptation and remains faithful. This does not necessarily mean that if one is overcome while he is fighting, he is lost. The basic question is: Whose side are you on? The Christian who errs hates his error, for he loves God’s ways. Even though he may have done wrong, he is still on God’s side, and he continues to fight sin. He desires to repent and seeks help from God. If he does not feed and support these spiritual desires, then he may be completely overcome by sin. Since errors must be overcome through repentance and a seeking of forgiveness from God, some who backslide never recover. The Christian who delays repentance and continues in sin, is walking with one foot (and possibly both) in hell, and there is no hope for him while he continues in such a state. (Hebrews 6:6)

There are three or four basic reasons why the Christian must overcome his trials and temptations. (1) He loves God, and to sin violates this basic desire to please God. (2) He realizes that remaining faithful during temptation leaves one stronger than he was, and this may be a means of growing in spirituality and tenacity (patience). (3) He wants to avoid above all else the hopeless condemnation that awaits those who willfully continue in sin. (4) He looks forward with joyful anticipation to the crown of life to be received by those who do endure.

The hope for the crown of life expressed in James 1:12 culminates a process described in James 1:2-4. Note the progress: James 1:2-4, temptation resisted leads to proving of faith; proving of faith leads to patience; and patience leads to hope for the crown of life (James 1:12). Notice how this parallels the declaration of Paul.

*James has in James 1:12

Paul has in Romans 5:3-5 *

Temptation

Tribulation

Endurance (Proving of faith)

Steadfastness

Approved

Approvedness

Hope (for a crown of life)

Hope

This explains one end of temptation, but in the remaining verses of this section, we see that temptation can go a second way. Thus, temptation, (1) when endured goes to approvedness and hope; and (2) when surrendered to it goes to sin and death. The difference is in the will of man. This section of Scripture is arguing the individual responsibility of man for sin. Man must not blame God. Nor can he lay the full blame on the tempter, for his temptation is only possible through the lust that is within him. The deadly character of sin, emphasized by both Paul and James, is all the more reason why man must know and face his responsibility in sin. Sin is not something of such little consequence that it can be ignored. Sin not only makes all the difference in the world, but all the difference out of the world! To deliberately close our eyes to our responsibility for our guilt, is to ignore the fact that Jesus died for us, Notice how both Paul and James emphasize this responsibility, by comparing James 1:13-15 with Romans 7:8; Romans 7:10; Romans 7:13; Hebrews 11:17; 1 Corinthians 10:9.

Since God tried Abraham in the offering up of his son (Hebrews 11:17) some might argue that this contradicts the case that God tempts no man. Also, the fact that the Israelites made trial of the Lord (1 Corinthians 10:9) seems to contradict the case that God cannot be tempted. These contradictions are not real, however. The Israelites did not tempt God to do evil, but rather to bring a just punishment upon them. Although Abraham was tried by God (i.e., his meeting the situation was a testing and proving of his faith), yet, if he had any temptation to do evil and not obey God, this did not come from God. This part, if any, came from within Abraham’s own doubt, Thus, if Abraham walked in full assurance of faith, his faith was tried, but he was not tempted to sin. Any temptation to sin would spring from his own weaknesses, and not from any weaknesses in God’s character. Every choice laid before us is a testing of our faith. Every temptation to take the wrong course in such a choice comes from our own desires.

Temptation (peirasmos) is apparently a very inclusive term in this case. Paul speaks of that which was a temptation to you in my flesh, Galatians 4:14, with seemingly a morally neutral value, with a good significance, especially since the Galatians did not despise nor reject Paul because of feelings of natural repugnance that may have been aroused. Then again, Jesus asked us to pray not to be led into temptation; i.e., trials beyond our willful control, Matthew 6:13. Our own carelessness and disobedience can also be a source of temptation when we give in to the weakness of the flesh. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak, Matthew 26:41. This temptation covers also the definite devil-produced trials designed to lead us into sin. But they that are rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition, 1 Timothy 6:9. (cf. Luke 4:13; Luke 8:13). The word can even be descriptive of our temptation to try or challenge God. Harden not your hearts, as in the provocation, like as in the day of the trial in the wilderness, where your fathers tried me by proving me, and saw my works forty years, Hebrews 3:8-9.

The universality of the possibility of temptation should humble every man of us. Each man is tempted when., there are conditions under which any man has the possibility of temptation. This is true of a Christian, a long-time Christian, and a Christian who walks very close to God, even one after God’s own heart. Those who teach that a second work of grace so conditions us that we are beyond the possibility of temptation need to take a second look. a look at both the Scriptures and at their own lives! If we say that we have no sin, we deceive ourselves and the truth is not in us, 1 John 1:8. Even Jesus was tempted in all points as we are, Hebrews 4:15. Paul said he had to buffet his body to bring it into subjection, 1 Corinthians 9:27. Under no circumstances must we lower our guard against the possibility of temptation. With the help of God, we shall be overcomers: not because we have not sinned, but because we have no sin!

The grace of God through the blood of Christ so covers my sin that I can appear in God’s presence without sin, wearing the cloak of Jesus-’ righteousness. That which I have overcome (sin) by Jesus-’ blood, the new creature that I am must not love and seek for; but rather I must flee from it, heeding the warning concerning my own lustful desires, praying for strength and God’s leading, buffeting my body when necessary.

If I refuse to accept the warnings, it is not only possible, but likely, that I will be dragged off by my own lust, taken in tow by my own desires. Then, I will have no one to blame but myself. Satan, who tempts me, has no power over me that I have not given him, for I am able to endure it (1 Corinthians 10:13) if I will to so resist.

There are certain things, or certain amounts, that I should not eat. This is true, not because God has so stated, but because I know it will harm the temple of my body, thus hindering my useful service for God. Yet, when I have overdone it, or have eaten that which would hinder my service for God; whom shall I blame? I do not like to eat boiled cow’s feet. Even though the cook has prepared a large pot of boiled cow’s feet, cooked and flavored to perfection, I would not be tempted to eat from the dish! However, if the dish were banana cream pie, topped with a huge scoop of ice cream covered over with whipped cream, I would have a desire to eat.. even if the dish followed a huge meal from which I had already overeaten! The devil has no power to tempt me, except there is the desire within me to partake. The desire to do wrong is my own. I cannot blame God for it, nor can I blame Adam for it. The natural forces about me may furnish the circumstances, the devil may cook the meal, God has created man, I received my body from my parents; but, the willful choice is of my own doing! I know my transgression, and my sin is ever before me, Psalms 51:3. I fall and sin, not because of external conditions, but because I choose to yield to that which is within. Wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. (Romans 7:24-25 a)

The figure of birth in James 1:14-15 is very descriptive of the processes of sin. Two factors unite and give birth to a third. This whole process, if not stopped, results in the death-child. Notice the three unions: (1) grandfather lust within and grandmother evil without give birth to enticement, (James 1:14); (2) father lust within and mother enticement give birth to sin, (James 1:15 a); sin matures and being married to the law of God (The wages of sin is death, Romans 6:23) gives birth to death, James 1:15 b. Repentance and confession may avoid and break the process of sin (1 John 1:7-9; Acts 8:22), but if this sin process is not stopped, the child will be born!

Whether or not James 1:16 is to go with that which went before, or with that which follows, might evoke some discussion. There is no reason, however, why this verse cannot be a bridge connecting both sides. Do not be deceived about the source of temptation on the one side, and Do not be deceived about the source of every good gift on the other. The expression thus serves to emphasize and repeat the warning that to be blind to the source of temptation would be to carelessly cultivate the process of death within us. How very important it is to know of a certainty that I am a sinner, personally and emphatically responsible before God, and as such, I am in desperate need of the gift of salvation. Thus, my heart is prepared for the verses to follow regarding the source of all good things.

James 1:16-18

THE SOURCE OF ALL GOOD THINGS

Text 1:16-18

Be not deceived, my beloved brethren.

Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

Queries

How can James 1:16 refer to James 1:17? (It is easy to see how we could be deceived by sin, but how could we be deceived about the Father?)

Could it be possible that there are good gifts that do not come from the Father? (Be careful. think this one through!)

What word in James 1:17 seems to be parallel to perfect?

Perfect usually means complete, or finished, in the New Testament. Here it may have an additional connotation. What is it?

In what ways can it be said that God is the Father of lights?

The no variation of the Father may be contrasted highly with another figure in the earlier part of the chapter. Who or what is it?

How can something cast a shadow by turning?

How does this lack of a shadow by turning illustrate God?

Why mention the will of God?

What is the word of truth.. i.e., where would you look to find it?

To whom does the word firstfruits refer?

Firstfruits borrows what significance from the Old Testament?

Paraphrases

A. 16.

Don-’t let anyone fool you about the sources of good and evil.

All good giving and every complete gift does not come from this earth, but from the Father who is the source of all light. He is always constant and doesn-’t change to day and night like this turning earth.

It was His desire to give us a new birth by the gospel; that, like the firstfruits, we should be those given over to Him of all mankind.

B.* 17.

But whatever is good and perfect comes to us from God, the Creator of all light, and He shines forever without change or shadow.

And it was a happy day for Him when he gave us our new lives, through the truth of His Word, and we became, as it were, the first children of His new family.

Summary

Unlike the man with the fickle, wavering faith, God is the constant source of all good gifts. His quality never flickers nor changes, and this is evident by His will for us: That we could be born again into a new family, a family that totally belongs to Him.

Comment

Be not deceived, neither about sin nor about righteousness. In 1 Corinthians 6:9 Paul warns not to be deceived about who shall enter into the kingdom of God. He names a number of present tense sinners (i.e., sinners who continue in their sin and will not repent) who shall not inherit the kingdom. In like manner, James 1:16 refers back to the way of temptation and sin that went before. But the warning also refers to the way of righteousness to follow. Man is so easily deceived about the true source of good. False reasoning, vain philosophies, poor logic, and inadequate science all lead man to think he has found the source of good in something other than the Father of lights. Thus, parents will encourage their children to prepare themselves to make money, as if money were the source of that which is good for the children. The children themselves will train themselves in the sciences of man, as if man’s poor observations of things created will equip man to prepare for himself that which is good for him. In this science (man’s limited observations) the children are often deceived into thinking they can find the answer to eternal questions, to the nature of God, to the beginning of the world, to the end of man, to the process of life and growth, to the source of light, to peace and understanding for man, to joy unspeakable, to glory, to hope, and to eternal life. Then in a few short years the fading body and inevitable death reveal the futility of science to answer the really important questions of life. With a wasted life, empty of good things, the disillusioned children come to the close of life empty handed of anything of permanent value. Success in accumulation of money, in politics and in social graces equally fades. How much better to receive the wisdom of God, to heed God’s warning about riches, and to know for sure by His revelation the source of all good things and all goodness.

Like a two-edged sword, Be not deceived points both ways. One edge cutting the deception of false teachers and theologians regarding the nature of God and the source of good things; another edge cutting the deception and allurement of lust and sin. So Paul uses the expression: Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. Then note the two-edged warning against being deceived.) For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. (Galatians 6:7-8)

Deception is in the heart and mind, not just in the deed. Deception may result in action, but deception is itself within. The emphasis of James is upon right thinking. Wrong ideas will soon lead a man in wrong paths. Right thinking is the only basis of right living. Knowing God is not a guarantee against deception. James is here speaking to my beloved brethren. We must continually be on our guard against anything that would lead us away from implicit confidence in God. The elect of God are the subject of continual and subtle influences that would lead them astray, and many of God’s children have been devoured of the devil because they consented to be deceived for a time. To embrace, even in our hearts, the things of this world as if they were the first love, is to walk the road of deception, No wonder God warns us that the love of money is the root of all kinds of evil, No wonder that God warns us against seeking after the things of this world. No wonder we are warned to seek our wisdom from God. That God is the source of every good and perfect gift is sometimes disputed. Some translation here prefer only, or nothing but for every. Every is not only the preferred translation, but is also harmonious with other Scripture regarding the goodness of God. Some may argue that science can often be the source of good things for man. If science were absolutely true and accurate, it would be nothing more than a description and application of that which God created, and then God looked upon it and said: It is good. That which is good, though it may appear to come from science, from earthly parents, from government; or from whatever source, is really from God. There is no good source except it be from God and ordained of God. To think otherwise is to be deceived.

The word perfect means complete, not sinless. The sinless nature of God’s gifts is included in the expression good gift. The completeness of God’s gift is then accentuated by the expression perfect gift. Some may point out the possibility of the perfect here being a repetition of the good gift just before, and thus perfect would seem to mean excluding sin. Of course, the thought is not objectionable, and is in complete harmony with all that God tells us about Himself. If perfect here means sinless, then this would be the one exception for the meaning of the word in the New Testament. Although the thought of sinless gift is not objectionable, it would seem the better exegesis to the Scriptural usage of the word: perfect gift=complete gift.

Father of lights is a beautiful and revealing expression concerning God. First, God can be said to be the Father of lights because he created light, and created the heavenly bodies that give light in this universe. (Genesis 1; Psalms 136:7) God is thereby the source of physical warmth, and food, and life. God is thereby the sustainer as well as the creator, for the heavenly bodies were not only created, but they continue in existence and in giving light. Second, God is the Father of lights in that He is the source of spiritual light and blessing. This is the most important light, and seems to be the significance of references to God as the light of the world. (see Psalms 36:9; John 1:1; John 8:12; Psalms 27:1). Third, God is the Father of lights in that He is the effulgent source of light. Light may show through the Word of God, light may be reflected in the life of the Christian, and physical light may come from the stars; but all these simply reflect the light of God, the true source. (1 John 1:5; Hebrews 1:3).

The constancy of the Father of lights is also doubly emphasized. With whom can be no variation is in contrast with the unstable man described earlier. It may also be put in contrast with the mistaken sources of light men sometimes follow. Specifically, the noun variation refers to astronomical changes. Unlike the rising and setting of the sun (as we think of it), and unlike the waning and waxing of the moon, and possibly unlike the twinkling appearing and disappearing stars, God does not vary. His light is constant. His gifts are consistent. The thought is further brought out in the expression neither shadow that is cast by turning. Certainly this expression is an amplification of the former. Ropes suggest that the two phrases are a single expression, as neither variation which consists of turning shadow. Either way, the thought is not altered. The moon, in its orbit about the earth, varies its light because of its turning shadow. With God, there is no such variation. Likewise, the sun is dim at sunrise, bright during the day, dim at sunset, and dark at night, because of the shadow of the turning earth. With God, this is not so. God’s omnipresent light never fails, unlike the seasons, the length of days on the earth, and the changing planets. Educators and students alike despair in their search for that which is constant and unchanging. The shortest distance between two points is now determined not always to be a straight line, and the most stable of mathematical and scientific axioms are found to be relative and unstable. The Teddy boys of England and the Beatnics of New York are a living testimony of the lack of a solid rock on which they can build their lives and their philosophies. The search for stability is fruitless in philosophy, in mathematics, in science, in politics, and in education. But he who will build his life upon Christ Jesus; he who will put his confidence in God, this one has a solid rock on which to build. In God one finds the Ultimate, and the only ultimate. God is the answer, and the only answer. Unshaking stability, unvarying light, unchanging personality, the same yesterday, today, and forever; this is God. From His throne flows peace like a river, and there is no other source. From His heart flows the purest agape love, and there is no other source. He is the rock of ages from whom comes the truth, and there is no other source. Praises be to Him, the author of every good gift and every perfect gift. The thought of an unchanging God who does not fluctuate in His goodness towards man is further reinforced by pointing to the greatest blessing of all that flows from Him. Man is brought forth from sin and condemnation by the Word of Truth. Man can be begotten anew, born again with a fresh, sinless start and a new living heart. In contrast to the birth of sin (James 1:15), here we see the birth of life. To be brought forth implies two states: (1) that from which one comes.. from sin, fruitlessness, disappointment, condemnation and despair; and (2) that to which one comes. to life everlasting, to joy unspeakable and full of glory, to peace that passes all understanding. The Word of Truth is the gospel of God’s revelation through the instrumentality of the Holy Spirit, and through which God has ordained the world of men to be regenerated in Christ Jesus. No theory of the new birth is scriptural and accurate that does not involve the revelation of God in His word. How can they possibly be born again except they hear? To be born again by direct operation of the Holy Spirit, or by direct revelation from God, is not a Biblical idea. The Word of Truth is part of the unchanging scheme of redemption that originated with our God, who is unchanging Himself.

Further, we note that this born again scheme that offers complete goodness to man is of the will of God. The plan is His, and came from His heart’s desire. Our salvation is the result of the deliberate choice of God. This plan He foreordained before the foundation of the world; and there is none other that can take a single ounce of credit for God’s wonderful plan. All that is good comes from Him, and nothing that is evil comes from Him. For this reason those who choose God on His own terms become the choicest part of the harvest, kind of like the firstfruits of the Old Testament. (See Deuteronomy 18:4; Numbers 18:12; Exodus 13:11-16) Hence of all God’s creatures, (probably referring only to man-creatures) the ones who are born again become the perfect living sacrifice offered up to God, and also become an earnest of more fruit to follow, as they testify of Christ before the world of lost men.

James 1:16-27

CHAPTER III

RECEIVING FROM GOD

James 1:16-27

Introduction

After fourteen verses of showing the Way of the Wise, James has concluded that our trials are good for us, producing steadfastnessthat true wisdom is not produced of man, but comes from God. Since this wisdom comes from God, we should listen to God’s warnings about the end of the rich man and the results of both temptation and endurance. With this true wisdom coming from God we must know how to receive it from God. To hear what God has to say seems to be an art in itself. It is an artful expression of complete submission to His will. Receiving from God is the natural result of faith, the natural culmination of hope, and the producing of God’s kind of love in us. Whether or not we are willing to receive knowledge, instruction, and wisdom from God will make the difference in vain religion and pure religion. All too common among people who claim Christ is the practice of examining God and telling God what to do. Men often act as if they were the judges of God, and far from receiving wisdom from God, they seem better satisfied to give of their wisdom to God. How often we have heard the expression: God could not be logical and reasonable in His action if He required man to do anything for the receiving of His grace. (Who are we to tell God what is logical and reasonable?) Or again, A loving God could not permit anyone to go to hell! (Telling God what He can or cannot do!) Or, I-’m as good as those old hypocrites in the church. If they are allowed into heaven, God will allow me in also! (As if we were the one who worked out the scheme of redemption from before the foundation of the world! As if we were the one who went up into heaven and brought Jesus down to be born of a woman! As if we were the one who went beyond death and brought Jesus back from the grave! Oh, how far from God man can get with his own vain philosophical reasoning. How futile are the best answers man can devise. Truly, the wisdom of man is foolishness with God; and the really wise man will receive his wisdom from God.

Outline

God the Great Giver, gives many things, and they are all good. Therefore we should listen and heed. This will result in both active service and pure religion on our part.

THE SOURCE OF ALL GOOD THINGS James 1:16-18

TO LISTEN IS BETTER THAN TO SPEAK James 1:19-21

LISTENING IS POINTLESS WITHOUT DOING James 1:22-25

VAIN AND PURE RELIGION CONTRASTED James 1:26-27

James 1:19-21

TO LISTEN IS BETTER THAN TO SPEAK

Text 1:19-21

Ye know this, my beloved brethren, But let every man be swift to hear, slow to speak, slow to wrath:

for the wrath of man worketh not the righteousness of God.

Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.

Queries

Should the first two phrases of Jas 1:19 go with the portion that follows, or actually go with the statements that went before? (The clue is in the context.. which did they already know?)

Swift to hear what?

Slow to speak what? (Is he speaking of hearing and speaking a specific thing, or giving general instruction for getting along with people? Note what follows immediately.)

To whom is the wrath of man in James 1:20 directed? (Man, or God?)

Is the statement of Jas 1:20 a general truth, or are there some notable exceptions to the rule?

Is righteous indignation the same as wrath of man?

Does overflowing of wickedness imply there can be some wickedness without having an overflow of it? (Note: King James has superfluity of naughtiness.)

The meekness of Jas 1:21 is contrasted with what other characteristic of personality in this section of Scripture?

What kind of word is an implanted word?

Paraphrases

A. 19.

You already know it is better to be a good listener than a good speaker, dear brothers, and control your temper:

For an angry man is not doing what God wants him to do.

Therefore, strip off the filthy garments of sin and stop sin’s overflowing of wickedness upon you; gratefully receive the inborn word of God through which you have salvation.

B.*19.

Dear brothers, don-’t ever forget that it is best to listen much, speak little, and not become angry;

For anger doesn-’t make us good, as God demands that we must be.

So get rid of all that is wrong in your life, both inside and outside, and humbly be glad for the wonderful message we have received, for it is able to save our souls as it grows in our hearts.

Summary

We would get along better if we would learn to listen rather than giving vent to our anger, which is unrighteous, and should be put away along with all of sin’s contamination. It is the only way we can have salvation through the word we have received in our hearts.

Comment

The admonition to be swift to hear has several applications. The most obvious, however, is determined by the grammatical construction. The reference is general; that we learn more while listening than while speaking (James 1:21). Some may even include the speaking as a teacher in James 3:1, which though permissible, does not seem to be the context here. Since slow to speak is coupled with swift to hear, the two seem to be put in natural contrast. Since in James 1:21-22 James speaks of hearing the word, some may feel the subject is introduced here: be swift to hear the Word of God. This is not likely, however, for the man would likewise be cautioned to be slow to speak to God; and quite obviously the anger described is directed toward man, not God.

Some may ponder what is known by the beloved brethren. J. W. Roberts seems to indicate James is saying: Ye know this (that we are begotten by the Word of Truth) my beloved brethren, but (let me say something new), let every man be swift to hear, etc. James could also be saying, Ye know this, but I shall say it anyway.

The wrath of Jas 1:19 also seems to be ordinary anger, i.e., lack of self-control against one’s brother, or against any man. This is quite different from the righteous indignation one may have in sympathy with God’s character and Divine will. Self-control seems to increase righteous indignation, but will overcome anger. Further, the statement of Jas 1:20 makes clear the wrongness of the wrath herein mentioned.

The wrath of man is so obviously an enemy of personality, of reasoning, of attainment, that it seems superfluous to mention it here. Yet, James does mention it; and he does not drop the subject. The bulk of an entire chapter is spent on the misuse of the tongue. Perhaps, the fallacy of anger is obvious because it is so common. And yet, since it is so common, all the more we need the additional warning here. The high emotional state of one in intense anger makes reasoning almost impossible. Under the influence of this state of anger, one will often do and say things he will forever regret. Anger, which robs one of his reasoning and inhibition, can be as sinful as narcotics or alcohol, which does the same thing.

The admonition of James certainly does indicate that man can do something about his tendency to anger. By willpower and self-control one can, with the help of God, overcome most terrible habits in this loss of self-control. This is a subject that needs much teaching, much admonition, and certainly much self-control. One so afflicted should prayerfully seek help of the Lord. But why, we may ask, do people become angry so easily.. especially when they know it is profitless?

James seems to sense the question, for he answers it immediately in James 1:21. Anger is most easily provoked when the inconsistencies of one’s life is laid bare. When the wrongness of a man’s action is made clear, that man will usually do one of two things: (1) He will repent, therefore correcting the wrong and ridding himself of the embarrassment of the inconsistency; or (2) He will become angry about the situation, thus dulling his reasoning capacity so that he no longer is facing the embarrassment. When deeds and conscience conflict, one may change the deeds or dull the conscience. Repentance changes the deeds. Anger dulls the reasoning capacity, thus the conscience. Often this is the psychology behind one who vigorously attacks the preacher, or behind one who is constantly fighting the church, or even angry with God. This accounts for the stoning of Stephen, and the Old Testament stoning of the prophets. In fact, it is the unrepented sins that crucified Jesus.

Consequently, the Godly way to rid oneself of the anger-provoking situation is to repent. Putting away filthiness is the language of removing filthy clothing, or cleansing dirt from the body. The superfluity of naughtiness (King James) is weak here. For the naughtiness (wickedness) is wicked every drop, Any of the wickedness causes an overflowing of filth that needs removal. On this occasion overflowing of wickedness is the better reading. Any sin overflows and, like leaven, contaminates the whole. The only alternative to this anger-provoking situation is to let God have His way. and the Sword of the Spirit cuts the sin which we willingly remove from our lives; and hence our souls are saved!

James 1:20-27

SERMON OUTLINES

HOW TO LISTEN TO A SERMON James 1:20-25

Introduction: If a sermon is wasted, the time gone is multiplied by every person who fails to hear. If 100 people fail to hear one half-hour sermon, 50 man-hours are wasted!

Proposition: How to really hear the sermon so as to get the most out of it.

PREPARE YOURSELF TO HEAR James 1:21 a

Get ready physically. Proper rest, preparation the day before. The state of your physical body has much to do with your spiritual attitude.

Get ready intellectually.

Lay aside worries (Unpaid bills, Sunday dinner, etc.)

Determine in your heart you will listen. (Plan it!)

Prepare to take notes. (Have Bible, paper, pen ready)

Get ready spiritually.

Lay apart filthiness (All ungodly attitudes).

Pray beforehand.

Expect something big in your own heart (Sir, we would see Jesus.)

II.

HOW TO HEAR THE SERMON James 1:21 b

RECEIVE IT

Pay attention to what is said.

Take careful notes.

Ask yourself pertinent questions as you hear.

Listen critically, determining whether or not what you hear is true according to the Scripture. (Acts 17:11)

SUBMIT TO IT

With the spirit of meekness. (Receiving it yourself, not expecting it to hit your neighbor.)

Expect the sword to cut. (That is the purpose of the Sword of the Spirit)

UNDERSTAND THE PURPOSE

The stakes are high (Salvation, preservation, purification, growth.)

Hear in order to do (James 1:22).

Hearers only are self-deceivers.

III.

PROPER USE OF THE WORD (James 1:23-25)

See ourselves as we really are.

Clean up, buck up, pick up, grow up. (We must or we are lost!)

Be ye reconciled to God.

HUMAN AND DIVINE WRATH James 1:20

Proposition:

What is the difference between human and Divine wrath, and what should our attitude be toward both?

HUMAN WRATH worketh not the righteousness of God.

What excites human wrath?

Selfishness. (Desiring that for which we have no right)

Vanity. (Thinking more highly of myself than I should.)

Impatience (Not awaiting the right time, nor the due season).

What form does human wrath take?

Excited emotion (or passion).

Irrationality (1 Samuel 25:17).

Violence (Peter cutting off the guard’s ear).

What follows human wrath?

Undignified behavior (Foolish, Proverbs 14:17; folly, Proverbs 14:29).

Sin (Even to the point of ruined lives. Proverbs 29:22)

Blasphemy (vain and vile speech; taking the Lord’s name in vain).

II.

DIVINE WRATH does the righteousness of God.

What excites Divine wrath?

All unrighteousness and ungodliness (Romans 1:18).

Usurpation of God’s authority (Ephesians 5:6; John 3:36).

All that destroys God’s work. (Thus joining the beast Revelation 14:10)

How is it manifested?

Not in heated passion.

In calm, deliberate judgment.

How does it operate?

In longsuffering (2 Peter 3:11).

In condemnation

In judgment.

In eternal destruction

What the effect upon man?

God’s hate for sin is established.

God’s Word is vindicated.

God’s power and authority is demonstrated.

III.

OUR ATTITUDE toward Divine and human wrath should be what?

Toward human wrath.

Avoid it except where impossible (Romans 12:17).

Control it. (Proverbs 16:32).

Heed the Scriptures (Follow God’s example and let your wrath work righteousness!).

Toward Divine wrath.

Recognize the possibility.

Fear it

Avoid bringing it upon yourself

Seek the Righteousness of God.

CONCLUSION: Man’s wrath worketh sin; God’s wrath works against sin

TWELVE SERMON TITLES WITH THREE-POINT OUTLINES

THE SOURCE OF ALL GOOD THINGS James 1:16-18

Good and perfect gifts come from above. James 1:17.

Good and perfect gifts come from the Father, James 1:17.

All good and perfect gifts are the will of the Father. James 1:18.

WHAT EVERY MAN KNOWS James 1:19-20

Everybody loves a good listener.

Think twice before you speak.

Count to ten when anger comes.

TO LISTEN IS BETTER THAN TO SPEAK James 1:19-21

A fast-to-speak person easily expresses wrath.

A fast-to-hear person more easily hears God’s Word.

To confuse the above is to deceive ourselves.

EMPTY IT BEFORE YOU FILL IT James 1:21

Empty your life of filthiness.

Fill your life with the Word.

And your soul shall be saved.

RECEIVING THE WORD OF GOD James 1:21

Hearing with the attitude of meekness.

Implant it in your heart.

Through it your soul is saved.

THE GREAT DELUSION James 1:22-24

Having enough for the appearance of reality (Hearing the Word).

Short enough to miss the real thing (Not doing the Word).

Desiring enough to be deceived (Deluding yourself).

VAIN AND PURE RELIGION CONTRASTED James 1:26-27

Harm to fellow man makes religion vain. James 1:26.

Good to fellow man is pure religion. James 1:27 a.

Freedom from spots of sin is pure religion. James 1:27 b.

BEHOLD YOURSELF James 1:23-25

Yourself as others see you (Your natural face.)

Yourself as God sees you (Your spiritual self.)

Yourself as redeemed by the blood of the Lamb (Continuing in the law of liberty.)

ITS EASY TO FORGET James 1:22-26

What manner of man you really are. James 1:24.

That an evil tongue can spoil good deeds. James 1:26.

That you must do as well as hear. James 1:22.

VAIN RELIGION James 1:26

Caused when a man falsely thinks himself to be religious.

Caused when a man bridles not his tongue.

Caused when a man deceives his own heart.

PURE RELIGION James 1:27

Before God: it is undefiled.

Before man: it helps those in need.

Before self: it is unspotted from sin.

James 1:22-25

LISTENING IS POINTLESS WITHOUT DOING

Text 1:22-25

James 1:22.

But be ye doers of the word, and not hearers only, deluding your own selves.

For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror;

for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.

But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing.

Queries

Explain how hearing without doing is actually deluding oneself.

What is the natural face?

The natural face and the mirror represent what concerning the man who hears and does not?

How is the New Testament the perfect law? (Remember the Biblical meaning of the word perfect.)

Why would the New Testament be called the law of liberty?

Since the word law is here used in describing the Word of God, could it be that James is speaking of the Old Testament law, and not of the New? How do you know?

In what way may Christianity be referred to as a law?

Since the doer must work, is not James teaching salvation by works?

Paraphrases

A. 22. You fool yourselves if you listen to the Word of God but don-’t obey it.

For if this is what you are doing, you are like a man looking at his physical face in a mirror;

who sees himself but immediately departs without remembering what he saw.

But he that continues to see himself described clearly in the New Testament and, unlike the man above, proceeds to do something about what he sees, shall be blessed for his action.

B.*22.

And remember, it is a message to obey, not just to listen to. So don-’t fool yourselves:

For if a person just listens and doesn-’t obey, he is like a man looking at his face in a mirror;

As soon as he walks away, he can-’t see himself anymore or remember what he looks like.

But if he keeps looking steadily into God’s law for free men he will not only remember it, but do what it says, and God will greatly bless that man in everything he does.

Summary

A man fools himself who thinks there is profit in reading the Word of God without doing what it says. But if a man continues to read the Word and conforms himself to what he reads, God will bless his action.

Comment

Self-deception is a means of cheating oneself. The desire to believe a lie is behind self-deception. And why, one may ask, does a person wish to believe a lie? Because the truth hurts, and we do not like to be hurt. This particular deception is ironic in that it is so obvious in others, and yet so hard to detect in ourselves. The secret is desire. If we love a sin or a wrong doing, with reluctance we examine it in the light of God’s Word. Once having seen what it really is in God’s sight, we are caught in a dilemma: for the Word of God and our conscience say no, and our desire says yes, We can either reform our desire and continue with the Word of God, or we can engage in a bit of mental gymnastics that reasons: This is an interesting bit of advice but, of course, it doesn-’t apply to me. When we do the latter, we promptly turn from the Word of God (It makes us uncomfortable!) and dismiss it from our mind. The rationalization involved may be quite complicated, or it may be as simple as that above. In either case, the result is that we have deluded ourselves into believing a lie. a lie so obvious that anyone else can see through it easily; but we, in blissful self-chosen ignorance, continue with our dirty sin no longer knowing that it stinks in the sight of God and in the nostrils of men.

Self-deception, ignorance, and conceit go hand in hand. We have already pointed out that one who prefers to be ignorant of God’s truth will deceive himself; and one who deceives himself will become ignorant of the truth he once understood. Galatians 6:3 points out that conceit is very closely related. For if a man thinketh himself to be something when he is nothing, he deceiveth himself. Either directly or indirectly, a man will boost his own ego in order to rationalize his action to the point of complete ignorance of God’s will. The whole process, of course, is self-deception. Puffed up with our inflated opinion of ourselves, we arrogantly ignore God’s plain words regarding our action, explaining our disobedience to ourselves in such a way that our conscience will be eased and we can forget what we read.

Oh, beloved brother. how do you read God’s Word? Is the Word of God a pattern by which your life is adjusted and governed? Is God’s will for your philosophy, or for your life? Do you find His commandments grievous, and His will contrary to your own? Do you rejoice to go back to God’s Word again and again to determine His will for your life, or do you prefer to read and forget? Do you prefer to argue the Word with others about peripheral interpretations and matters that do not pertain to your own personal life? Can it be that you need to see James 1:16-27 as your own personal mirror, and read it again and again; then on your knees before God ask for His help in making the proper adjustment in your life?

The natural face we see in a mirror of silver, copper or tin is the same face that other men see when they look at us. The natural face is here the face given to each person by physical birth and natural growth; hence, the physical face, or the face that nature gave him. (Ropes) The face we see in the mirror of God is our spiritual appearance. not primarily as we appear to others, but rather as we appear to God. Therein we see our soul as God sees us. We may not like it, in fact we are not expected to like it.. Therefore we turn to God for help in making it over. We seek to be born again so that God can make us what we ought to be. This involves far more than a change in desire and spirit. it involves a change in deeds and action. Since there is no earning power in the deeds, the deeds without the converted heart earn us absolutely nothing in God’s sight. Yet the converted heart that does not change the deeds and life of the individual is not converted in the manner that God wants. The total conversion involves deeds as well as desires.

The perfect law, the law of liberty is obviously the gospel of Christ which sets us free. This is the same Word of Truth that makes us new creatures (James 1:18). Yet, why will it be called a law here? The point of emphasis is that it must govern our lives and deeds, and this is the primary function of law. Hence, the New Testament is a law in that it is a pattern for my life and a guide for my deeds. It is not a law in the sense of the Old Testament law. wherein a person earns wages and receives what he earns. In the gospel law, I govern my life and conform to God’s wishes, but I do not receive what I earn. I am a sinner, I have earned death. eternal death. Christ fulfilled the law in that He received what I earned, thus I do not take upon myself the just recompense for my deeds. Rather, I receive eternal life and joy and peace, none of which I have earned. Christianity is therefore a way of life (law) founded on faith (belief) in Christ which bestows upon me the grace (free gift) of salvation. (For other references of the New Testament as law, see John 13:34; Romans 3:27; 1 Corinthians 9:21; Galatians 6:2; 1 John 2:7 ff.)

James 1:26-27

VAIN AND PURE RELIGION CONTRASTED

Text 1:26-27

If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain.

Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.

Queries

The faith and works (hearing and doing) of the previous passages are summed up in a single word in James 1:26. Which word is it?

These two verses tie very closely with James 1:19. Wherein is the tie?

Explain how a man with a run-a-way tongue has deceived his heart.

What does the word pure mean? How can it modify religion?

Does James 1:27 describe a full definition of religion?

If not, what is lacking?

We who can call God our Father stand in open contrast with something else in this verse. What is it?

What is the meaning of unspotted? i.e., what is it that can spot the Christian? Spotted with what?

What is the world as it is used here?

James 1:26 speaks of the possibility of a vain religion. What is a vain religion?

Paraphrases

A. 26.

A man with a run-a-way tongue is deceiving himself if he thinks he is religious. Such a religion would be of no profit to him.

A clean religion that stands without accusation before God includes the visiting of suffering orphans and widows, and the keeping of oneself free from the sinful desires and deeds of this life.

B.* 26.

If anyone says he is a Christian but doesn-’t control his sharp tongue, he is just fooling himself and his religion isn-’t worth much.

The Christian who is pure and without fault, from God the Father’s point of view, is the one who takes care of orphans and widows, and whose soul remains true to the Lordnot soiled and dirtied by its contacts with the world.

Summary

A man also fools himself who has both religion and a wild tongue. A profitable religion is one that causes a man to keep himself free from sin and also helps others who have need, rather than slaying them with his tongue.

Comment

The religious man is here one who worships; both with the heart and with acts of worship. Applied to the Christian, this would describe the ardent church-goer who professes himself to be a Christian through prayer, worship, and Bible study. Yet all this does not bring profit to the man. James has just previously stated that all this without a life of doing the will of Christ would bring no profit. Now, he adds that all this without controlling the tongue would also spoil his religion. Even as worship without the deeds of Christ is a means of fooling oneself, so worship with a sharp tongue is also a means of self-deception.

James has already mentioned the subject of unwise use of the tongue in James 1:19 let every man be slow to speak. Now he returns to the subject with renewed vigor, and he will not drop the matter here! Surely this must be one of the greatest and most wide-spread weaknesses of human nature. No doubt there was reason for the special emphasis in the churches that received James-’ epistle. And what church today does not yet need the same emphasis? Is not this another proof that human nature has not changed? Each of us may have particular sins that do easily beset us, yet this one sin of misusing the tongue we all understand. James expands the subject in chapter 3, and no wonder!

The particular verb used in describing the controlled tongue suggests the bridling of a wild horse. Again, James by inference introduces a figure he shall describe more fully later on. The self-deception involved in the misuse of the tongue is an interesting thought. A man, secure in the conviction that his religion and his worship is acceptable with God, will grow all the more vehement with his tongue-slaughter. Like Moses, if he is not careful, he will sit on the throne of God and pass both judgment and sentence on his fellow man; personally seeing to it that the sinners that surround him will get the tongue-lashing they deserve. And the deception feeds itself! The more he lashes and cuts and destroys, the more like God he feels; until finally the very air reeks with his presence and all men tremble at the sound of his voice. It seems that some tongues will only be stilled when their owners face God in the judgment! This is not intended to be a complete definition of religion. The worship implied by the very word religion is a vital part of Christianity. Complete surrender to Christ, a faith in Him that will go all the way, a compliance to the scheme of redemption He has designed Himself, is all necessary to true worship. James is not here talking of these things. He has mentioned two things that will make a man’s religion vain: The lack of good action, and the uncontrolled tongue. The opposite of these two is the unspotted life and the helpful attitude towards those in need. James is thus showing the two extremes in these two matters.

Vain Religion

vs.

Pure and Undefiled Religion

Religion without action. (James 1:22-25)

vs.

Doers of the word, unspotted from the world. (James 1:23; James 1:27)

Religion with an uncontrolled tongue. (James 1:19; James 1:26)

vs.

Sympathetic help for those in need. (James 1:27)

These two comparisons have to do with human relationships. Omitted are the divine relationships. A full definition of pure religion would, of course, include this. Interesting also to note is the interplay between the fatherless and those of us who can appeal to our Father. We who have a heavenly Father to whom we can appeal should feel all the more sympathy to those who have not the advantage of an earthly father. Of course, our sympathy for those who know not our heavenly Father would be all the greater. Far from the desire to cut and lash with our tongue, we would desire to win them to Christ, to love them for the Father’s sake, and to lead them to what they could be rather than cursing them for what they are. Not to be slighted is the picture of the man spotted by the sinful slush of this world. The young man, with his car polished clean and white, asked if he could park it in front of the house. You may park that pretty car there is you wish was the reply, but you won-’t drive it away! Thinking the matter some kind of a joke, the car was left parked. Three hours later the young man returned to find his car covered with great gobs of black mud. He had parked his car by two mud-filled holes in the pavement, and passing cars had done the rest. Yes, friend; you are free in Christ. You may park that lily-white carcass of yours by the sinful chugholes of this world if you wish. but you will not be lily-white for long! If we could only realize that it is not just for His good pleasure that God warns us. but for our benefit!

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

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MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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