Chap. V. Divine Design. 46. the Epistle of James
The peculiarity of the Epistle before us is evident. The address marks it plainly and indelibly, “to the twelve tribes that are in dispersion.” The entire breadth of the chosen people is brought before us, and this in the largest spirit of faith; for in fact there was no such people since the Assyrians executed judgment on the idolatrous ten tribes, first rent away from Rehoboam. Faith did not give it up, as we see in the O. T. when Elijah testified for Jehovah against Baal (1 Kings 18:3131And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name: (1 Kings 18:31); also 2 Chron. 30:11And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover unto the Lord God of Israel. (2 Chronicles 30:1); and Dan. 9:77O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. (Daniel 9:7)); and so we see in the apostle Paul (Acts 26:77Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. (Acts 26:7)). Here only it is the direct address of an inspired Epistle. It is expressly far wider than the apostle Peter's word inscribed to the “elect sojourners of the dispersion,” not only because these were limited to a part of Asia Minor, “Pontus, Galatia, Cappadocia, Asia [proconsular], and Bithynia,” but still more deeply and restrictedly by the spiritual character notified, which excludes all but Christians like those contemplated in the great Epistle to the Hebrews.
Here it is not so, though such as had the faith of our Lord Jesus Christ are distinctly recognized (2:1); and the writer describes himself from the beginning as “bondman of God and of the Lord Jesus Christ” (1:1). But the peculiar condition that still obtained in Jerusalem is here supposed—at any rate till the Epistle to the Hebrews was written. The synagogue was frequented as yet (2:2), and the haughty bearing is not overlooked of the rich toward the poor: rich in a faith which they had not. Oppressive themselves were in a worldly sort, nay also disposed to blaspheme the excellent Name that was called on the heirs of the Kingdom.
Hence we see already the plain traces of an unreal profession of faith, which in the apostle John's much later Epistle appears in a yet more solemn guise. But James takes up its earlier shape when faith was becoming a creed, intellectual and traditional. So it naturally would where Christians abounded in close connection with their unbelieving brethren, not only in social but religious life also. For there seemed no such urgent reason to require separation as idolatry necessitated for the Gentile confessors among the heathen.
This goes far to explain the denunciations in chaps. 4, 5. The Epistle from its nature according to its address deals directly with open fleshly and worldly wickedness in a way unexampled among the other apostolic writings. Here it is in keeping with the direction of the writer; which is as singular in the N. T. as the book of Jonah in the Old. Both are exceptional, for the latter has for its object the testimony and mercy of God to a Gentile power in a circle of holy writ pre-eminently if not exclusively occupied with Israel; as the former is God's testimony still to the twelve tribes in a volume which opens and goes through with the incredulous Jews stumbling at the Stumbling-stone, and His message of grace sent meanwhile to the Gentiles who were to hear. Yet the end of the Lord is that He is full of pity and merciful; so that, as Old and New Testaments bear witness, all Israel shall be saved at His purging judgment, and the nations shall rejoice with His people, when the rejected Christ shall arise to rule as Jehovah, King over all the earth, as the like never was, nor shall ever follow, though absolute rest and righteousness will be the worthy result for all eternity.
Chap. 1 after greeting those in view calls them to count it all joy when they fall into various temptations or trials. This presumes faith practically, looks for patience or endurance as the fruit, and exhorts that it have a perfect work, that they might be perfect and complete, lacking in naught. But if any of them lack wisdom, let him. ask of God, who gives to all freely (or, liberally) and upbraids not, as He well might; and it shall be given to him. Hence he is told to ask in faith, as this is due to God, nothing in doubt. For the doubter is like surge of the sea wind-driven and tossed (for let not that man think that he shall receive anything from the Lord), a double-minded man unstable in all his ways (vers. 1-8).
In Christ alone here as everywhere else we see the perfection of patience and of communion with God. Present circumstances are of such small account, that the brother of low degree is to glory in his elevation by grace, and the rich in his humiliation, as passing away like flower of grass. No sooner did the sun rise with its scorching, than it withered the grass, and its flower fell, and the comeliness of its look perished: so also shall the rich fade in his ways. Emphatically therefore is it added, Blessed the man (not that stands high in the world but) that endureth temptation; for, having been proved, he shall receive the crown of life which He promised to those that love Him (9-12). Worldly feeling is in no way spared. We are called by glory and virtue.
Next, we are warned of a wholly different temptation from within. “Let none say when tempted, I am tempted of (or, from) God. For God cannot be tempted by evils, and himself tempteth none. But each is tempted when drawn away and enticed by his own lust; then lust having conceived beareth sin; and sin when completed bringeth death. Err not, my beloved brethren. Every good giving and every perfect gift is from above, cometh down from the Father of lights with whom can be [or, is] no variation nor shadow of turning. Of his own will he brought us forth by the word of truth, that we should be a certain first-fruits of his creatures” (13-18). It is not redemption which is here applied, but the new life by divine and sovereign grace; and suitable practice is demanded earnestly.
Confidence in our Father is inculcated as well as dependence, no less than distrust in self; consistency too as now having by grace a new and divine nature, and watchfulness against our own lusts. Hence the word from 19 to the end of chap. 1. “Ye know [it], my beloved brethren; but let every man be swift to hear, slow to speak, slow to wrath, for man's wrath worketh not God's righteousness. Wherefore, putting away all filthiness and abundance of wickedness, receive in meekness the implanted word that is able to save your souls. But be ye doers of the word and not hearers only, beguiling yourselves: because if one is a word-hearer and not a doer, he is like a man considering his natural [or, birth] face in a mirror; for he considered himself and hath departed and immediately forgot what he was like. But he that looked into the perfect law of liberty and remained there, being not a forgetful hearer but a work-doer, he shall be blessed in his doing. If one think to be religious while not bridling his tongue but deceiving his heart, his religion is vain. Pure and undefiled religion before our God and Father is this, to visit orphans and widows in their affliction, to keep oneself unspotted from the world.”
Who could possibly set forth more plainly truth so clear, pithy, and needed day by day? We want readiness in receiving from God, vigilance against haste of speech and the high spirit, to be consistent with our relationship to Him. Self-judgment greatly helps us to profit by the word which, meekly received, enters in power, and reproduces itself in action. Where it is merely hearing, all is forgotten speedily, instead of being blessed in one's doing. But where by grace the word fixes the heart's heed, it is a perfect law of liberty, and God's will is loved for its own sake and His. The tongue is bridled because it is ours; and its license is just the opposite of pure and undefiled service whether in active care for the sorrow-stricken, orphans and widows, or in true and holy separateness from the world which seeks self and slew the Savior.
Chap. 2 confronts the faith of our Lord—Lord of glory, with respect of persons. A graphic sketch of their synagogue, where the grandee was as honored as the lowly was despised, convicts them of partiality with evil thoughts (1-4). What a contrast between God's choice and promise, and the natural effect of wealth toward God and man (5-7)! The royal law was thus set at naught by such transgressions, yea, the whole law compromised; for whatever may be in this way, thus to offend in one point is to be guilty of all. And the law of liberty (the renewed soul going heartily as he was bidden) is alike right, given to enjoy mercy, while the judging spirit will meet the judgment it measures out (8-13).
This introduces the withering exposure (in 14-26) of faith boasting without moral reality. Such faith condemns a man instead of saving him. In vain are kind words without corresponding ways. If one say, Thou hast faith, and I have works, the answer is, Show me thy faith without works, and I from my works will show thee my faith! Need it be pointed out that Rom. 3-4 expounds how the ungodly is justified before God? Here it is the fruitless confessor condemned before man. The true point is, Show me. The demons believe; but there is no life, only ruin. Faith without works is idle; whereas the cases of Abraham and Rahab were works so truly of faith that without living faith they were evil. For at God's word one was ready to sacrifice his son, the other to betray king and country: faith quickened and transfigured them. From opposite sides, how blessedly the two scriptures agree!
In chap. 3:1-12 is a full warning against speech without dependence on God or His grace; and first in public teaching. “Be not many teachers, my brethren, knowing that we shall receive greater judgment. For we all often offend. If one offend not in word, he is a perfect man, able to bridle the whole body too.” Bits in horses' mouths, rudders of ships, are small but of great power: so yet more with the tongue, more untameable than any animal of land, air, or sea. It is apt to be, not inconsistent only, but hypocritical.
Instead of things so unworthy, the exhortation is to show out of a good course of life one's works in meekness of wisdom, the reverse of bitter emulation and strife with the result of disorder and every other evil. But the wisdom from above (and what else is of moment?) is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, uncontentious, unfeigned. And righteousness's fruit in peace is sown for those that make peace (13-18).
The contrast of wars and fightings is traced in chap. iv. to the self-pleasing and lust of the natural heart, and the corruption which flows from that friendship with the world which is enmity with God. “Think ye that the scripture speaketh in vain? Doth the Spirit that abode in us desire enviously?” Rather “He giveth more grace; wherefore he saith, God setteth himself against haughty ones and giveth grace to lowly.” Submission to God is urged, and resistance of the devil who will flee, but drawing near to God: all as settled things. Then we have the remarkable call to “sinners” for cleansed hands and purified hearts in humiliation before the Lord with true mourning and heaviness for His lifting up (1-10).
Evil-speaking one of another is next (11, 12) reprehended as judging the law and the law-giver; to judge it is not to be its doer, but setting up against God Himself. Like self-will appears in forgetting our entire dependence on God from day to day, and in the affairs of this life (13-17). The simple yet divine motto closes, “To him therefore that knoweth to do good, and doeth it not, to him it is sin.” The law no doubt is generally characterized by what is negative, as Thou shalt not do this or that. Christianity, just as manifestly, by the positive exercise of doing good, the life of God in man. Here it is insisted on.
Chap. 5 brings in the coming of the Lord to warn the rich oppressors, and to comfort the suffering Jewish remnant that believed. The laborer awaiting harvest is made a homily of patience; and the prophets and Job still more (1-11).
Profanity is denounced, prayer prescribed to the evil-entreated, singing to the happy. Again, we see how the elders intervened where any fell under a sickness inflicted governmentally, and the sick one confessed such sins and was forgiven. Indeed the general principle is pressed of confessing one to another (not a word about this to elders even while there); and the value of fervent supplication of which Elijah was so signal an example. We also learn the privilege of restoring those who err from the truth or the right ways of the Lord, leaving it to shallow, hard, and proud men to pique themselves on putting away (12-20).