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Chapter 1 |
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Chapter 2 |
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Chapter 3 |
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Chapter 4 |
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Chapter 5 |
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In this epistle the
writer identifies himself as, "James, a servant of God
and of the Lord Jesus Christ," addresses his readers as
"the twelve tribes which are scattered abroad," and
immediately begins his message. His closing is even more
abrupt. His entire message seems more closely geared to the
matters of practical godliness than to the deeper doctrines,
as are often addressed by the Apostle Paul. |
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Chapter
1
(Verses
1 through 4) "James, a servant of God and of the Lord Jesus
Christ, to the twelve tribes which are scattered abroad, greeting.
My brethren, count it all joy when ye fall into divers temptations;
knowing this, that the trying of your faith worketh patience. But
let patience have her perfect work, that ye may be perfect and
entire, wanting nothing."
There
are four men, named James, mentioned in the New Testament. One of
these is a brother of our Lord Jesus the Christ. He is the James
accepted as the author of this epistle. He identifies himself as
"a servant of God and of the Lord Jesus Christ." This
epistle is addressed to "the twelve tribes which are scattered
abroad", which, of course, is the Jewish Christians who have
been dispersed over many nations, unless one can assume that he is
using the Jewish expression, "the twelve tribes," to mean
all of the Christians, both Jews and Gentiles. James' style of
writing is quite different from that of the Apostle Paul, in that he
gives no prayer for those whom he addresses, but simply says,
"Greeting," and immediately begins his message. The word,
"temptations," is often used in the New Testament to mean
"trials" or "tribulations" instead of
"temptations" as we most commonly consider them. This
seems to be the case in the present instance, since James says,
"count it all joy when ye fall into divers [diverse, or
various] temptations; knowing this, that the trying of your faith
worketh patience." This is in perfect agreement with the
Apostle Paul's statement in Romans 5:3-5."And not only so, but
we glory in tribulations also: knowing that tribulation worketh
patience; and patience, experience; and experience, hope; and hope
maketh not ashamed; because the love of God is shed abroad in our
hearts by the Holy Ghost Which is given unto us." James says,
"But let patience have her perfect work, that ye may be perfect
and entire, wanting nothing." That is, when we are faced by
these tribulations, let us not become discouraged, and give up
because of the hardships, but beg our Lord for strength to bear it.
Then through the patience He works in us by these trials, we are
made stronger and finally brought to that hope, or "confident
expectation," of God's help, protection, and eternal glory,
which will never let us down, or leave us ashamed. For it is the
evidence of the love of God that is shed abroad in our hearts by the
Holy Ghost, Which is given unto us. When we are brought to that
assurance we are "perfect and entire, wanting nothing."
(Verses
5 through 8) "If any of you lack wisdom, let him ask of God,
That giveth to all men liberally, and upbraideth not; and it shall
be given him. But let him ask in faith, nothing wavering. For he
that wavereth is like a wave of the sea, driven
with the wind and tossed. For let not that man think that he
shall receive any thing of the Lord. A double-minded man is unstable
in all his ways."
No
one should misunderstand what James is here telling us. The only
portion of this passage that might be in question is, "If any
of you lack wisdom," for every man lacks wisdom. No one among
men has all wisdom; and whatever one does not have, he lacks. So,
obviously, the meaning is, "If any of you feels a need for
wisdom." If so, there is only One to Whom we can go with any
expectation of receiving what we need. "Let him ask of
God" Who gives to all liberally, and does not upbraid, or
rebuke those who ask. We are then given a caution: "But let him
ask in faith, nothing wavering." Notice the similarity between
this and Hebrews 11:6, "But without faith it is impossible to
please Him; for he that cometh to God must believe that He is, and
that He is a rewarder of them that diligently seek Him." James
says that the one who wavers, or doubts, is like a wave of the sea
driven and tossed by the wind, having no stability, and no
direction, except that dictated by the wind. Such a person has no
reason to expect God to give him any thing for which he asks. In
short, unless we have faith in God, and believe that He can do what
we ask, there is no reason for us to ask. For he who prays without
faith, just as he who does anything else without faith, cannot
please God, and therefore needs not to expect favorable reception at
His hands. A double-minded man, one whose mind is not anchored by
faith, is unstable, or undependable, in all his ways.
(Verses
9 through 11) "Let the brother of low degree rejoice in that he
is exalted: but the rich in that he is made low: because as the
flower of the grass he shall pass away. For the sun is no sooner
risen with a burning heat, but it withereth the grass, and the
flower thereof falleth, and the grace of the fashion of it perisheth:
so also shall the rich man fade away in his ways."
The
"brother of low degree" refers not to being of low esteem
in the sight of God, but to being poor in this world's goods, just
as "the rich" refers to one who is wealthy in the things
of the world. So the poor brother is to rejoice and take comfort in
that, in spite of his poverty in worldly things, God has had
compassion on him, made him rich in the love of God, and exalted him
to the position of son of the living God. At the same time the rich
brother is to rejoice that God has brought him down from his falsely
exalted attitude and dependence upon worldly wealth, and has made
him humble before God and man as he has been made to realize how
fleeting are worldly riches, and how little to be depended upon.
Just as the flower of the grass withers away when the blazing sun
shines down upon it, worldly wealth, fame, pleasures, etc., can, and
often do, melt away. So the rich can rejoice that God has brought
him down from his proud dependence upon such, and caused him to look
up by faith in the living God.
(Verses
12 through 15) "Blessed is the man that endureth temptation:
for when he is tried, he shall receive the crown of life, which the
Lord hath promised to them that love Him. Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted of evil,
neither tempteth He any man: but every man is tempted, when he is
drawn away of his own lust, and enticed. Then when lust hath
conceived, it bringeth forth sin: and sin, when it is finished,
bringeth forth death."
The
Greek word translated "temptation," is as versatile as the
old English usage of "temptation," in that it can mean
"temptation," as we commonly consider it today, and it can
mean "trial," or tribulation." The same is true of
that translated "tempted." It can mean "enticed to
evil," "put to the test," or "tried." The
only way of differentiating among the meanings is by what fits the
context. It would then appear from the context that at this point we
are to consider it as enticement to evil. The man who endures this,
not he who yields to it, but he who firmly endures without yielding,
will after the trial is finished "receive the crown of life
which the Lord has promised to them that love Him." How like
what the Apostle Paul said, II Timothy 4:8, "Henceforth there
is laid up for me a crown of righteousness, which the Lord, the
righteous Judge, shall give me at that day: and not to me only, but
unto all them that love His appearing". None but those who love
the Lord, and have been given faith by which to believe in and
depend upon Him can endure such temptations without yielding; and
even they sometimes stumble, witness the Apostle Paul's discussion
of the matter in the seventh chapter of the Roman Epistle.
Nevertheless the One, Who began the good work in them "will
perform it until the day of Jesus Christ;" and by Him they will
endure. When any man is tempted to commit some evil thing, he cannot
say that this temptation comes from God, because God cannot be
tempted to do evil, and neither does He tempt any one with evil.
When we are tempted it is by our own lusts, not by the Lord. As
declared above, if we faithfully endure the temptation without
yielding, we are blessed of God; but when that lust conceives, that
is, when we yield to it, it brings forth sin. When sin is finished,
that is, when it is followed on to the end, it brings forth death.
"The wages of sin is death." One who is never turned away
from sin has no promise of life. Certainly one should never argue
that God, should He see fit, could not save a man on his deathbed,
and give Him eternal life; but He did not promise to do this.
(Verses
16 through 18) "Do not err, my beloved brethren. Every good
gift and every perfect gift is from above, and cometh down from the
Father of lights, with Whom is no variableness, neither shadow of
turning. Of His own will begat He us with the word of truth, that we
should be a kind of firstfruits of His creatures."
Whether,
in study, verse 16 should be included with verses 12 through 15, or
with verses 17 and 18, might be controversial with some, but it is
good advice with both passages. It actually means, "Make no
mistake," and that should be applied to both. In the present
text, James says that every thing good or perfect is a gift of God,
the Father of lights; and that He never changes, nor even shows any
inclination to change, "shadow of turning." Further, it is
of His will alone, not ours, that He begat us with the word of
truth. The fact that there are more Greek words than one that are
translated, "word," seems to be a little confusing to
some. That used here is "logos," which originally did not
mean "word" at all, but "a collecting," or
"a collection." Through time, it, as is often true with
words in a "living" language, began to take on different
shades of meaning. And by New Testament times, it was allowable as
"word," because it was considered as the expression of the
collection of thoughts, intents, purposes, etc., which is usually
done by words. The Apostle John often used it, as in John 1:1, to
mean the collected Personal Essence of the wisdom and power of God,
and that seems to be the meaning James places upon it here. Then by
this Word of truth He has begotten us and has purposed us to
"be a kind of firstfruits of all things He has created."
(The word translated "creatures" literally means
"created things." The Apostles Paul and Peter agree that
there will be a renewal, or a restitution of all created things.
Therefore as Christ has been raised from the dead, and has become
"the firstfruits of them that slept," so we, having been
begotten of the Father by Him, are made "a kind of firstfruits"
of God's created things.
(Verses
19 through 21) "Wherefore, my beloved brethren, 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 lay apart all
filthiness and superfluity of naughtiness, and receive with meekness
the engrafted word, which is able to save your souls".
Based
upon what has already been said James admonishes us to be swift to
hear, which certainly does not mean that we should be swift to hear
all manner of rumors that may be in circulation, nor whatever new
doctrine someone may bring. Rather it means that we must be swift to
hear the word of God. Let us be slow to speak. Proverbs
18:13
says, "He that answereth a matter before he heareth it, it is
folly and shame unto him;" and far too often people are too
quick to answer a matter, even sometimes before they have properly
heard it. Certainly we should be slow to wrath, because the wrath of
man does not work the righteousness of God. Since it does not work
righteousness, it must work unrighteousness; and that we need to
avoid. Let us lay aside "all filthiness and superfluity of
naughtiness," literally, "all filthiness and residue of
evil," that is, all those evil lusts that are still part of our
old nature, "and receive with meekness the engrafted
word," which is able to save our souls. Again James uses
"logos," with, no doubt, the same meaning as before, since
here he calls it "engrafted." It is not just something we
have heard, and decided to follow, but something which has been
grafted into us; and that which is grafted into anything, or anyone,
is implanted not by that which receives the graft, but by an outside
force, in this case, God. Since this word that has been grafted into
us is "able to save" our souls, we have no reason to look
elsewhere or be afraid that He will not take care of us. Keep in
mind that HE IS ABLE, that is, He is mighty to save. So through Him
we shall be delivered from the wrath to come. Therefore we should
receive this engrafted word with meekness, remembering that it is by
the grace of God, and not by any merit of our own.
(Verses
22 through 25) "But be ye doers of the word, and not hearers
only, deceiving your own selves. For if any be a hearer of the word,
and not a doer, he is like unto a man beholding his natural face in
a glass: for he beholdeth himself, and goeth his way, and
straightway forgetteth what manner of man he was. But whoso looketh
into the perfect law of liberty, and continueth therein, he being
not a forgetful hearer, but a doer of the work, this man shall be
blessed in his deed."
One
thing that is to be noted in the writings of James is his
consistency in maintaining that with the true believer there must be
good works. They cannot be separated. In keeping with this, he says,
Be ye doers of the word, and not hearers only, deceiving your own
selves." "Word," or "logos," as he uses it
here, evidently means "the collection of God's thoughts and
purposes," as expressed in the witnessing of the gospel. And he
insists that those who hear it, assuming, of course, that they
profess to believe it, and do not the works that are in keeping with
it, are deceiving their own selves. They think they have salvation,
but are mistaken. He likens one who hears but fails to do, to a man
who, looking at his reflection in a mirror, turns away from the
mirror and immediately forgets what he looks like. But the blessing
that is in the deed, assurance, comes to the man who "looketh
into the perfect law of liberty [the gospel] and continueth therein,
he being not a forgetful hearer, but a doer of the work."
(Verses
26 and 27) "If any man among you seem to be religious, and
bridleth not his tongue, but deceiveth his own heart, this man's
religion is vain. Pure religion and undefiled before God and the
Father is this, To visit the fatherless and the widows in their
affliction, and to keep himself unspotted from the world."
Later
in this epistle, James tells us that no man can tame the tongue.
This is not contrary to what he says here. When we take a wild
animal, and tame it, we can turn it loose without a bridle, or
leash; but so long as it has to be kept on a leash, or with a
bridle, it cannot be properly considered tame. Since the tongue
cannot be tamed, it must be kept bridled or leashed. Otherwise it
will cause trouble. Now the man who seems to be religious, or
appears outwardly religious, but does not bridle his tongue, is only
deceiving his own heart. His religion is vain, worthless. There are
many things that are called religion, but only two KINDS of
religion. There is vain religion; and there is "pure religion
and undefiled before God and the Father." The former is false,
embracing many things, all of which are worthless, or even worse,
detrimental. The latter can be summed up in two words, "Good
Works," because James declares that it is this, "To visit
the fatherless and the widows in their affliction, and to keep
himself unspotted from the world." To "visit someone in
his affliction" means more than just to stop by, and inquire
about his health. It means doing whatever one can to relieve that
affliction. At the same time one must give diligence to keep himself
from being spotted, or defiled with the things of the world.
Proverbs 6:27-28 says, "Can a man take fire into his bosom, and
his clothes not be burned? Can one go upon hot coals, and his feet
not be burned?" Just so one cannot engage in sin without being
spotted, or defiled thereby.
(Verses
1 through 4) "My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons. For if there
come unto your assembly a man with a gold ring, in goodly apparel,
and there come in also a poor man in vile raiment; and ye have
respect to him that weareth the gay clothing, and say unto him, Sit
thou here in a good place; and say to the poor, Stand thou there, or
sit here under my footstool: are ye not then partial in yourselves,
and are become judges of evil thoughts?"
Surely
this is clear enough for everyone to understand the lesson in it.
But to give a little sharper contrast between the rich man and the
poor man under consideration let us look at a slightly different,
but fully acceptable translation of their descriptions. As
translated above we have, "a man with a gold ring, in goodly
apparel, and_ _ _a poor man in vile raiment." Now a translation
closer to the shade of meaning of the Greek language: "a man
adorned with gold rings, in magnificent clothing, and_ _ _a beggar
in dirty clothes." This is about as far apart, so far as their
worldly status is concerned, as men can get. Yet if we show
preference for the well-dressed man over the other, on the basis of
their worldly condition, we are sinning. We have set ourselves up as
judges, and that upon the foundation of evil thoughts, and not upon
the truth.
(Verses
5 through 10) "Hearken, my beloved brethren, Hath not God
chosen the poor of this world rich in faith, and heirs of the
kingdom which He hath promised to them that love Him? But ye have
despised the poor. Do not rich men oppress you, and draw you before
the judgment seats? Do not they blaspheme that worthy name by the
which ye are called? If ye fulfill the royal law according to the
scripture, Thou shalt love thy neighbour as thyself, ye do well: but
if ye have respect to persons, ye commit sin and are convinced of
the law as transgressors. For whosoever shall keep the whole law,
and yet offend in one point, he is guilty of all."
James
takes up both sides of the illustration given above. First, he
reminds us that God has "chosen the poor of this world rich in
faith, and heirs of the kingdom which He hath promised to them that
love Him." Yet if we have acted as noted above, we have
despised the poor, the very one whom God has chosen. He further
reminds us that it is the rich who oppress the Lord's people. They
are the ones who historically have oppressed and persecuted the
saints, even dragging them into judgment, or court, and sometimes
having them condemned to death. Moreover they are the ones who have
most often blasphemed the name of our Lord. Yet, under the scenario
presented, we have given them preference over the Lord's poor. What
a shame! He tells us, "If ye fulfill the royal law, according
to the scripture, Thou shalt love thy neighbor as thyself, ye do
well: but if ye have respect to persons, ye commit sin, and are
convinced [literally, "convicted"] of the law as
transgressors." We are to show love to the rich and the poor
alike, and thus fulfill the "royal law." But if we show
partiality, we have only fulfilled part of that law, and violated
the other. We therefore are convicted of the law as transgressors,
because one who keeps the whole law except one point, and violates
that is guilty of all.
(Verses
11 through 13) "For He That said, Do not commit adultery, said
also, Do not kill. Now if thou commit no adultery, yet if thou kill,
thou art become a transgressor of the law. So speak ye, and so do,
as they that shall be judged by the law of liberty. For he shall
have judgment without mercy, that hath shewed no mercy: and mercy
rejoiceth against judgment."
The
first thing to be said about verse 11 is that it DOES NOT teach that
if one finds that he has broken one of God's commandments, he might
as well see how many of them he can break. What it does teach is
that I cannot condemn a brother, and hold myself guiltless just
because I have not committed the same sin he has, but have broken
some other commandment, because all the law is by the same
law-giver, God. If God shows through the repentance of a man and a
change of the man's life that He has forgiven him, I cannot condemn
him. We are to speak and act as those who are to be judged by the
law of liberty; not liberty to do as we please, but liberty from the
bondage that was under the law. Under that bondage every man had to
answer to the penalty of each commandment he might have broken, and
that without any consideration of mercy. If we are going to use that
same system of judging, we shall also be judged without mercy.
"Mercy rejoiceth against judgment." We who hope to receive
mercy of the Lord, should rejoice in showing mercy to others.
(Verses
14 through 18) "What doth it profit, my brethren, though a man
say he hath faith, and have not works? Can faith save him? If a
brother or sister be naked and destitute of daily food, and one of
you say unto them, Depart in peace, be ye warmed and filled;
notwithstanding ye give them not those things which are needful to
the body; what doth it profit? Even so faith, if it hath not works,
is dead, being alone. Yea, a man may say, Thou hast faith, and I
have works; shew me thy faith without thy works, and I will shew
thee my faith by my works."
In
his letter to the Romans, Paul went to considerable length to prove
that Abraham, and we also, are justified by faith without works.
However his use of the phrase, "without works" means not
that faith was not accompanied by works, but that faith, and not
works is the basis for justification. In his usage of that phrase,
James means faith, or more properly, a profession of faith, with no
works to accompany it. So instead of contradicting, the two apostles
complement each other. James' meaning in verses 14 through 17 is
very clear. A profession of faith is totally false and worthless, if
the one who makes it is so devoid of the love of God that he will
not contribute to the necessity of a brother or sister who is in
need. It is only a dead profession, seeing that it is not
accompanied by the most basic action of Christianity. One who is
thus may indeed believe that there is one God; and many would have
us believe that this is proof that he is a child of God. A little
later we shall see that James does not share that belief. Now he
says, "Yea, a man may say, Thou hast faith, and I have works:
Shew me thy faith without thy works, and I will shew thee my faith
by my works." So the picture is that if I am claiming to have
faith, but am not doing any good works, any man who is doing good
works, whether or not he has ever made any profession of faith, has
the right to challenge me upon those grounds. Not only can he make
the challenge, but when he does, his works will uphold him, and my
lack of them will bring me to shame.
(Verses
19 through 23) "Thou believest there is one God; thou doest
well: the devils also believe, and tremble. But wilt thou know, O
vain [worthless] man, that faith without works is dead? Was not
Abraham our father justified by works, when he had offered Isaac his
son upon the altar? Seest thou how faith wrought with his works, and
by works was faith made perfect? And the scripture was fulfilled
which saith, Abraham believed God, and it was imputed unto him for
righteousness: and he was called the friend of God."
As
noted above some seem to think that if a person just believes that
there is one God, this is sure evidence of salvation; but James will
have none of this. He says that it is good to believe this; but it
still is no more than the devils do, if it be by itself. They not
only believe that there is one God. They believe it so strongly that
even now they tremble in fear of the punishment He has reserved for
them. Nowhere does the word of God promise any hope of salvation for
any one of them. In the light of this, James says, "O worthless
man, don't you know that faith without works is dead?" He then
takes Abraham for an example of faith manifested by works. When God
told Abraham to take Isaac, his son, and offer him for a burnt
sacrifice to God, Abraham immediately started to the place of
sacrifice, carrying Isaac with him. Since all are familiar with the
account of this event, it is not necessary to repeat it here. The
subject with which we are now concerned is that of Abraham's faith
and the works that accompanied it. Hebrews 11: 17-19 gives a short
account of this, and concludes by giving us the essence of Abraham's
faith, in these words: "Accounting that God was able to raise
him up, even from the dead; from whence also he received him in a
figure". Believing this Abraham prepared to slay his own son as
an offering to God, and was prevented only by the voice of God.
James says that in this, "faith wrought with his works, and by
works was faith made perfect," or complete. Although the
scripture says, "Abraham believed God, and it was imputed unto
him for righteousness," Abraham's works proved his faith, and
thus also proved him to be righteous.
(Verses
24 through 26) "Ye see then how that by works a man is
justified, and not by faith only. Likewise also was not Rahab the
harlot justified by works when she had received the messengers, and
sent them out another way? For as the body without the spirit is
dead, so faith without works is dead also."
It
would seem that his recounting of Abraham's experience should
convince anyone that it
is necessary that faith be accompanied by works to have any
validity; and that without works it can be nothing but an empty
profession. Yet James reminds us of another example. When
Israel
's spies came to
Jericho
, Rahab, believing that God would deliver
Jericho
into the hands of
Israel
, hid the spies from the citizens of
Jericho
, and sent them away in secret. For this she and her household were
spared when
Israel
invaded
Jericho
. She too was justified by works. The conclusion of this matter is
simple, but profound. "For as the body without the spirit is
dead, so faith without works is dead also."
(Verses
1 through 5) "My brethren, be not many masters, knowing that we
shall receive the greater condemnation. For in many things we offend
all. If any man offend not in word, the same is a perfect man, and
able to bridle the whole body. Behold, we put bits into the horses'
mouths, that they may obey us; and we turn about their whole body.
Behold also the ships, which though they be so great, and are driven
of fierce winds, yet are turned about by a very small helm,
whithersoever the governor listeth. Even so the tongue is a little
member, and boasteth great things. Behold how great a matter a
little fire kindleth!"
Verse
1 is somewhat more readily understood if we translate "didaskaloi"
as "teachers" instead of "masters,"
"teachers" being the more commonly accepted meaning,
sometimes with the idea of "great teachers," or those
teachers who like to enlist a large group of followers. Thus we
have, "My brethren, be not many teachers, knowing that we shall
receive the greater condemnation." In I Corinthians
12:28
, the Apostle Paul asks, "Are all apostles? Are all prophets?
Are all teachers? Are all workers of miracles?" Since this
question was asked concerning the "gifts" given to the
church, and since the Holy Ghost gives these gifts as is pleasing to
Him, we should apply this to James' statement, "Be not many
teachers, knowing that we shall receive the greater
condemnation." Certainly no one to whom the Holy Ghost has
given the gift of teaching will receive greater condemnation for
exercising that gift. The condemnation comes upon us when we heap to
ourselves many teachers without regard to whether or not God has
given them that gift, and without regard to what they teach. James
is here giving a warning against many clamoring for the position of
teacher. When such occurs it is necessary to have some test by which
we can determine who is qualified for the post. So he says,
"For in many things we offend all. If any man offend not in
word, the same is a perfect man, and able also to bridle the whole
body." There are many things that if taught, or even spoken,
would offend, or be detrimental to, all. If one who brings in those
things that would be detrimental is suffered to teach, we will
indeed receive the greater condemnation. On the other hand, "If
any man offend not in word, the same is a perfect man, and able to
bridle the whole body." Only those who do not bring in
detrimental things by the tongue (in word) are to be allowed to
teach. Such can also bridle, or control, the whole body. James gives
us two examples of what he plans to present, that when he does
present it the groundwork will already be laid. He reminds us that,
since the bits we put in the horses' mouths are part of the bridle,
we are able thereby to control the whole body of the horse, although
the bit is such a small thing. Also a ship, huge as it is, and
driven with mighty winds, is controlled by a very small helm. Then
he says, "Even so the tongue is a small member." The bit
in the horse's mouth is a small member, and so is the helm of the
ship. Yet he who controls them, controls the whole horse, or the
whole ship. So he who can control his tongue is able also to control
his whole body. The tongue, when controlled, "boasteth,"
(or promises) great things, that is, it gives great promise of
control of the whole body. However, if uncontrolled, the tongue can
cause great harm. Just consider how great a fire a single match, or
even a spark, can kindle.
(Verses
6 through 10) "And the tongue is a fire, a world of iniquity:
so is the tongue among our members, that it defileth the whole body,
and setteth on fire the course of nature; and it is set on fire of
hell. For every kind of beasts, and birds, and serpents, and things
in the sea, is tamed, and hath been tamed of mankind: but the tongue
can no man tame; it is an unruly evil, full of deadly poison.
Therewith bless we God, even the Father; and therewith curse we men,
which are made after the similitude of God. Out of the same mouth
proceedeth blessing and cursing. My brethren, these things ought not
so to be."
Having
called our attention to the power of just a small fire when not
controlled, James tells us, "the tongue is a fire." This
would be bad enough if it were an ordinary fire. That would be
sufficient cause to make it imperative that it be controlled, but
there is more. It is "a world of iniquity: so is the tongue
among our members, that it defileth the whole body, and setteth on
fire the course of nature; and it is set on fire of hell."
Nothing can destroy the peace and fellowship of two brethren, a
church, a community, or a whole country, any more quickly than an
uncontrolled tongue. The reason for this is that it stirs up, and
sets on fire the entire course of nature; and the fire with which it
is set is that of hell. Although it cannot be tamed, it must be
controlled; and those who can control their tongues are able also to
control their whole bodies. All manner of birds, beasts, and even
serpents, have been tamed; but the tongue is an unruly evil, which
cannot be tamed. Therefore we must put forth every effort to keep it
bridled, on leash, or controlled, because like an untamed beast, it
cannot be let "run loose." Every time it gets loose it
spreads deadly poison. We are reminded that it is with the same
mouth, and tongue, that we praise God and blaspheme men who are made
in the image of God. These things ought not so to be.
(Verses
11 through 13) "Doth a fountain send forth at the same place
sweet water and bitter? Can the fig tree, my brethren, bear olive
berries? Either a vine, figs? So can no fountain both yield salt
water and fresh. Who is a wise man and endued with knowledge among
you? Let him shew out of a good conversation his works with meekness
of wisdom."
Continuing
with his counsel that blessing and cursing should not proceed from
the same tongue, James reminds us that no fountain can produce both
salt water and fresh; and neither can olive berries grow on fig
trees, nor figs, on vines, as further evidence that we are by our
inconsistency violating even the laws of nature. Then he sums up
what this whole discussion is about. In verse 1 he says, "My
brethren, be not many teachers." Here he says, "Who is a
wise man and endued with knowledge among you?" (Certainly this
is the type of persons we need for teachers.) If there is such a
person, or if there are such persons, "let him shew out of a
good conversation his works with meekness of wisdom."
(Verses
14 through 16) "But if ye have bitter envying and strife in
your hearts, glory not, and lie not against the truth. This wisdom
descendeth not from above, but is earthly, sensual, devilish. For
where envying and strife is, there is confusion and every evil
work."
If
instead of being those who out of a good lifestyle show good works
with meekness of wisdom, we have bitter envying and strife in our
hearts, we have nothing to boast, or glory of; and there is no need
to pretend that every thing is as it should be. To do so is only to
lie against the truth. What causes such a condition is an evil
wisdom. This wisdom is not that which God gives, but instead of
coming down from above, it is from below, is earthly, arises from
our lusts, and is of the devil; and this is proved by the envying
and strife, because where they are found there are all manner of
evil works and confusion.
(Verses
17 and 18) "But the wisdom that is from above is first pure,
then peaceable, gentle, and easy to be entreated, full of mercy and
good fruits, without partiality, and without hypocrisy. And the
fruit of righteousness is sown in peace of them that make
peace."
No
explanation can make this any clearer. One, who will not understand
this, can be helped by no one other than the Lord Himself. A good
companion reading for this is Gal. 5:22-23.
(Verses
1 through 3) "From whence come wars and fightings among you?
Come they not hence, even of your lusts that war in your members? Ye
lust, and have not: ye fight and war, yet ye have not, because ye
ask not. Ye ask, and receive not, because ye ask amiss, that ye may
consume it upon your lusts."
The
first thing we notice here is that the fightings and wars mentioned
are not those among nations, but "among you," that is,
individual, or sometimes factional, disturbances. While it is true
that wars between nations are brought about by lusts, this is not
what is under consideration. Just as surely as there is disturbance
in a church, it can be traced to lusts that war in our members. We
see something we want, and start working, sometimes deviously, to
obtain it. The expression, "ye kill, and desire to have,"
may not be intended literally, in the sense of physically killing a
brother or sister, but in what is often called, "character
assassination." Both are instigated by the same spirit, and
with similar intent. James says that we do these things in order to
obtain something, and still fail to get that for which we lust. We
could have accomplished more by asking, or praying for it. Then
sometimes we even pray for something and never receive it, because
we have asked amiss. That for which we asked was neither for the
glory of God, nor for the benefit of His saints, but only for the
gratification of our lusts. Therefore it was withheld from us.
(Verses
4 through 7) "Ye adulterers and adulteresses, know ye not that
friendship with the world is enmity with God? Whosoever therefore
will be a friend of the world is the enemy of God. Do ye think that
the scripture saith in vain, The spirit that dwelleth in us lusteth
to envy? But He giveth more grace. Wherefore He saith, God resisteth
the proud, but giveth grace to the humble. Submit yourselves
therefore to God. Resist the devil and he will flee from you."
Without
question adulterers and adulteresses in the flesh are at enmity with
God. Yet in view of the context it seems that James is more
concerned at this point with what is known as "spiritual
adultery." Remember that the Apostle Paul said, (II Cor. 11:2,)
"For I am jealous over you with godly jealousy: for I have
espoused you to one husband, that I may present you as a chaste
virgin to Christ." When one who has been espoused to another
turns aside, and has an affair with another, he, or she, is an
adulterer, or an adulteress. If we, having been espoused to Christ,
turn aside to the world, trying to cultivate its friendship, we are
guilty of "spiritual adultery," because friendship with
the world is enmity with God. He then asks the question, "Do ye
think that the scripture saith in vain, The spirit that dwelleth in
us lusteth to envy?" Now "the spirit that dwelleth in
us" is a reference not to the Holy Ghost, but to the human
spirit, which still has the old lusts that have always led to sin.
Since that spirit does lust, and always has lusted, to envy, and all
other evils, it is necessary that we maintain constant vigilance
against it. To help us in this, God gives more grace. So He says,
"God resisteth the proud, but giveth grace to the humble."
Upon the basis of this promise, James admonishes us, "Submit
yourselves therefore to God. Resist the devil, and he will flee from
you. Since God has promised grace to the humble, let us submit
ourselves to Him, humble ourselves before Him. In that condition, He
gives us grace with which to put Satan to flight.
(Verses
8 through 10) "Draw nigh to God, and He will draw nigh to you.
Cleanse your hands, ye sinners; and purify your hearts, ye
double-minded. Be afflicted, and mourn, and weep: let your laughter
be turned to mourning, and your joy to heaviness. Humble yourselves
in the sight of God, and He shall lift you up."
All
of this is still directed at the same problem introduced in verse 1,
and continued from there in one manner or another. In order to
correct that condition, it is necessary to draw closer to God. When
this is done He will draw closer to us, and in this fellowship alone
can we come to the condition of true repentance described in these
verses. True repentance entails the cleansing of our hands by the
putting away of the evils in which we have been engaged, purifying
our hearts by concentrating upon our Lord and His commandments
instead of vacillating in our minds between His love and the
friendship of the world, turning away from rejoicing in the evils we
have been practicing, and mourning over all our evil works. Then,
and only then, can we indeed humble ourselves in the sight of the
Lord, that He may lift us up.
(Verses
11 and 12) "Speak no evil one of another, brethren. He that
speaketh evil of his brother, and judgeth his brother, speaketh evil
of the law, and judgeth the law: but if thou judge the law, thou art
not a doer of the law, but a judge. There is one Lawgiver, Who is
able to save and destroy: who art thou that judgest another?"
Certainly
this upholds a saying we have heard all of our lives, "If you
can't say something good about a person, don't say anything."
At the same time it does not negate what the Apostle Paul has said,
(II Thess. 3:6,) "Now we command you, brethren, in the name of
our Lord Jesus Christ, that ye withdraw from every brother that
walketh disorderly, and not after the tradition which he received of
us." If a brother is known to be walking contrary to the
commandments of our Lord, we are to have no part, nor fellowship,
with him, because the true Lawgiver has already declared His
judgment against him. What we are here warned against is saying evil
against a brother because he has done something we do not like,
without any consideration of whether or not it is against the
commandments of our Lord. To do so is to establish our own rules, or
laws, and condemn a brother for violating them. Thus we set
ourselves up as both legislators and judges, neither of which is
within our authority. There is only "One Lawgiver Who is able
to save and destroy." He, of course, is God. We have to
recognize His judgments; but we are not authorized to legislate or
judge.
(Verses
13 through 17) "Go to now, ye that say, today or tomorrow we
will go into such a city, and continue there a year, and buy and
sell, and get gain: whereas ye know not what shall be on the morrow.
For what is your life? It is even a vapour, that appeareth for a
little time, and then vanisheth away. For that ye ought to say, If
the Lord will, we shall live, and do this or that. But now ye
rejoice in your boastings: all such rejoicing is evil. Therefore to
him that knoweth to do good, and doeth it not, to him it is
sin."
This
seems a very minor thing to some, but not so with James. His first
statement in verse 13 should be read, "Depart now, ye that say_
_ _," just as our Lord's sentence to the evil ones, Matthew
7:23, "_ _ _depart from Me, ye that work iniquity." This
shows how detestable to him is the practice of those who rejoice in
their boastings of what they propose to do, all of which is evil.
Instead of boasting of what we are going to do, we ought always not
only to remember, but to openly acknowledge that what we are going
to do is entirely dependent upon what God sees fit to permit, thus
giving Him the honor that is His rightful due. There is an old
saying, "The only things that are sure are death and
taxes." But James reminds us that even though death may be
sure, the time of it is, so far as we are concerned, the most
uncertain thing there is. It may be several years down the road, or
it may be in the next minute. Our life is but a vapor that is here
now, and at any moment may vanish away. "For that ye ought to
say, If the Lord will, we shall live, and do this or that." As
noted above some think this a very minor thing even to be brought
up. To them let us say, "If it is that little, why not do it?
It will not cost you anything, and will take very little
effort." We should keep in mind verse 17, "Therefore to
him that knoweth to do good, and doeth it not, to him it is
sin." We cannot say that we do not know to do this. We are
already warned.
(Verses
1 through 6) "Go to now, ye rich men, weep and howl for your
miseries that shall come upon you. Your riches are corrupted, and
your garments are moth-eaten. Your gold and silver is cankered; and
the rust of them shall be a witness against you, and shall eat your
flesh as it were fire. Ye have heaped treasure together for the last
days. Behold, the hire of the labourers who have reaped down your
fields, which is of you kept back by fraud, crieth: and the cries of
them which have reaped are entered into the ears of the Lord of
Sabaoth. Ye have lived in pleasure on earth, and been wanton; ye
have nourished your hearts, as in the day of slaughter. Ye have
condemned and killed the just; and he doth not resist you."
There
is, perhaps, no need of explaining the accusations, which are here
made against the rich. For the greater part they seem
self-explanatory. Yet a few things should be pointed out. There have
been a few rich men who have been called of God, and made partakers
of His salvation. Such was Joseph of Arimathaea, who buried our Lord
in his own new tomb. In I Cor. 1:26, the Apostle Paul says,
"For ye see your calling, brethren, how that not many wise men
after the flesh, not many mighty, not many noble are called."
He did not say, "Not any." So James' warning is not
against every rich man, but against rich men in general, because so
few are called, and specifically against the rich who fit his
description. Those who have acquired their riches by means of the
evil practices he names will, in the Day of Judgment, have nothing
to cover them, and hide them from the wrath of God. Their
"garments are moth eaten." They cannot bribe the Judge
with their cankered riches. The original meaning of "the Lord
of sabaoth" is "the Lord of the armies of
Israel
," as God's army for maintaining His cause in war. In James'
usage of it, it appears to have more the meaning of "the Lord
of the heavenly host." In either case it is the same eternal
God; and His power is the same. The cries of those who have been
wronged by these rich men have "entered into the ears of the
"Lord of sabaoth." Their cause is before Him, and He will
judge it. Verse 6 may refer to the condemnation and crucifixion of
our Lord, since it was the leaders and rich men who persuaded Pilate
to order the crucifixion, or it may refer to the ongoing practice of
oppressing, condemning, and killing of God's saints. In either case,
there is presently no resistance being offered to them; but make no
mistake; the Judge is not asleep, He will not forget, and He will
execute judgment at His appointed time.
(Verses
7 through 9) "Be patient therefore, brethren, unto the coming
of the Lord. Behold, the Husbandman waiteth for the precious fruit
of the earth, and hath long patience for it, until he receive the
early and latter rain. Be ye also patient; stablish your hearts: for
the coming of the Lord draweth nigh. Grudge not one against another,
brethren, lest ye be condemned: behold, the Judge standeth before
the door."
Having
delivered his warning to the rich, James now turns to the brethren
with the counsel to be patient, pointing out that our Lord,
"the Husbandman" is patiently waiting until all the
precious fruit of the earth is ripe; and this calls for waiting
through the entire growing season, "until He receive the early
and latter rain." Since He is waiting with "long
patience," so should we. We should "stablish our
hearts," that is, concentrate our thoughts and our affections
upon our Lord and His coming, "for the coming of the Lord
draweth nigh." Some object to this, for they say, "It has
been almost two thousand years since Jesus went away." Perhaps
as good an answer as can be given to this is that given by the late
Dr. M. R. DeHann. Several years ago, while preaching concerning the
return of our Lord, he said, "I am looking for Him to come back
this year. Now if He does not come this year, someone is sure to
say, `Aren't you embarrassed because He didn't come this year?' But
my answer will be, `No. I'll just look for Him next year.'"
This is apparently the attitude, which was shared by the apostles.
The Greek word translated "grudge", in verse 9, actually
means "groan," "sigh," or "murmur." So
the admonition is "Don't murmur against one another, brethren,
lest you be condemned; behold, the Judge is standing before the
door."
(Verses
10 through 13) "Take, my brethren, the prophets, who have
spoken in the name of the Lord, for an example of suffering
affliction, and of patience. Behold, we count them happy which
endure. Ye have heard of the patience of Job, and have seen the end
of the Lord; that the Lord is very pitiful, and of tender mercy. But
above all things, my brethren, swear not, neither by heaven, neither
by the earth, neither by any other oath: but let your yea be yea;
and your nay, nay; lest ye fall into condemnation."
There
is no better example of patience in the suffering of afflictions
than that of the prophets, especially Isaiah and Jeremiah. Yet the
writer of Hebrews says, "And these all, having obtained a good
report through faith, received not the promise: God having provided
some better thing for us, that they without us should not be made
perfect." Yet we count them happy that endure. So surely with
such an example before us, we too can be patient. Job is well known
to all as an example of patience, and his experience shows us that
in the end God is merciful and full of pity. Yet something is needed
that is even more important than a lesson in patience. That is that
when we say, "yes," or "no," that is sufficient,
without having to add some oath to it. This is not an admonition
against taking such an oath as may be required by law, but against
saying, "I swear such and such," or "By heaven_ _
_," or some other oath people sometimes fall into the practice
of saying, thinking that it makes what they are saying a little
stronger. We are to refrain from such, lest we fall into
condemnation.
(Verses
13 through 15) "Is any among you afflicted? Let him pray. Is
any merry? Let him sing psalms. Is any sick among you? Let him call
for the elders of the church; and let them pray over him, anointing
him with oil in the name of the Lord: and the prayer of faith shall
save the sick, and the Lord shall raise him up; and if he have
committed sins, they shall be forgiven him."
These
are some very simple instructions for the welfare of the church. The
one who is afflicted will certainly, more than anyone else, realize
his weakness and his dependence upon God. Therefore he is one who is
best qualified to pray, as also he will most feel the need of
prayer. The one who is merry is not instructed to be a comedian, and
try to make people laugh; but he is to sing psalms. Since, by
definition, a psalm is a song of praise to God, there can be no
confusion about what kind of songs he is to sing. If there are sick
people among the saints, they are to call the elders of the church
to come and pray over them. When they do this, they are to anoint
the sick with oil in the name of the Lord. Since the word,
"elder," does not necessarily mean a preacher, but a
leader, it has sometimes been debated as to whom James here refers.
No doubt he means men who are dedicated to the service of God and
are able in prayer. If they pray in faith for the sick, the Lord
will not only heal the sick, but also forgive whatever sins he may
have committed.
(Verses
16 through 18) "Confess your faults one to another, and pray
one for another, that ye may be healed. The effectual fervent prayer
of a righteous man availeth much. Elias was a man subject to like
passions as we are, and he prayed earnestly that it might not rain:
and it rained not on the earth by the space of three years and six
months. And he prayed again, and the heaven gave rain, and the earth
brought forth her fruit."
If
one has wronged another, though it may be unintentionally, and
though the wronged party may not know about it, he who has committed
the wrong, as soon as he is aware of it, should go to the injured
party, confess his fault, and ask forgiveness. Then both parties
should pray together for one another. In general we should pray one
for another at all times, whether or not one has injured another. In
this way whatever potential problems may exist will be healed. James
says "The effectual fervent prayer of a righteous man availeth
much." The question immediately arises, "What is an
effectual fervent prayer?" In answer, let us first say what it
is not. It is not a long literary composition of high sounding words
and phrases, with, perhaps, several scriptural quotations carefully
inserted therein for effect upon men. Neither is it a piece of
poetry couched in old English, to sound like some think a prayer
should, nor any other memorized so called "prayer" quoted
for its effect upon the hearers. Now for the positive side of the
matter. The first thing said about this prayer is that it is
effectual. For anything to be effectual, it must accomplish the end
purposed; in this case the one praying must receive that for which
he prays. Otherwise it is ineffectual. In Mark 11:24-26, our Lord
said, "Therefore say I unto you, What things soever ye desire,
when ye pray, believe that ye receive them, and ye shall have them.
And when ye stand praying, forgive, if ye have aught against any:
that your Father also Which is in heaven may forgive you your
trespasses. But if ye do not forgive, neither will your Father Which
is in heaven forgive your trespasses." There are many other
scriptures to which we can go for a definition of an "effectual
prayer," but they will only support that already said. An
effectual prayer is the prayer of a heart that believes that the
Lord will grant the petition; and a heart that forgives and is
forgiven. A fervent prayer is one not only that the petitioner
believes that the Lord will grant, but one that has been laid so
heavily upon his heart that it is as fire within. The dictionary
gives the definition of "fervent" thus: "Hot;
glowing; intensely warm; hot in temper; vehement; ardent; glowing
with religious feeling; zealous." With this understanding of
the matter, James says, "The effectual fervent prayer of a
righteous man availeth much." In the event one may question,
"Who is a righteous man?" The answer is given in our
Lord's statement quoted above. He is one who forgives and is
forgiven. The story of Elias (Elijah) is given in I Kings, chapters
17 through 19 and II Kings, chapters 1 and 2. James says that he was
a man subject to the same passions that we are, and yet God answered
his prayers in a very outstanding way. Therefore we should take
courage to come boldly to the throne of grace.
(Verses
19 and 20) "Brethren, if any of you do err from the truth, and
one convert him; let him know, that he which converteth a sinner
from the error of his way, shall save a soul from death, and shall
hide a multitude of sins."
As
long as we are in this old body of flesh, we will be subject to
error. James is fully aware of this. So he encourages us to watch
over one another for the good of all. When one turns away from any
part of the truth of God, and begins to follow after erroneous
practices, or doctrines, someone should go to him in the spirit of
love and meekness, and counsel with him about this mistake. If his
mission is successful, in that the erring one turns back to the
truth, assure him that he has saved a soul from death, and by this
action he will hide, or do away with a multitude of sins. Had the
erring brother been permitted to go on without correction, it would
have brought about his death; perhaps, not physical death, but
surely death to his influence for good among the saints. In addition
it, no doubt, would have led others, as well as himself, further
into sin. By turning him back to the truth, all those sins are
hidden, or avoided. As compared to the Apostle Paul’s manner of
closing an epistle, this seems very abrupt; but so far as we know,
there was never any more to this letter.
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