21 December

Bible In 365 Days          

James 1-5

James 1

James wrote to Christians in the midst of temptation and trial. He showed first that the issue of testing is that they "may be perfect and entire, lacking in nothing." It is therefore to be looked upon as a means of blessing and received with joy. He clearly pointed out that God is never the Author of temptation as enticement toward evil, and in a passage full of remarkable force revealed the process of such temptation. It is an appeal through desire to some perfectly legitimate need of life, but suggests its attainment in illegitimate ways. If such enticement be rejected the victory is won.

James showed that the Word of God is the stronghold for faith in meeting temptation. Therefore the Word should be received "with meekness." Thus, and thus only, will it be possible under temptation to save the soul. James employed the figure of a man looking at himself in a mirror, and going away, and forgetting his likeness, which is graphic. The man who endures temptation is he who, looking into the law of liberty, continues therein.

This action dealing with the effect of faith on temptation closes with a remarkable contrast between the false and the true in religion. The word "religious" here occurs only in the New Testament, and is a somewhat remarkable word. It indicates all manner of external observances, and in this connection stands in direct contrast to the phrase, "pure religion." In all pure religion the deepest fact is the recognition of relationship to God, and this expresses itself in compassion, which drives men into touch with those in affliction and consecration, which keeps them unspotted from the world.

The whole section teaches us that temptation is not from God, but that in the divine economy it is overruled for the good of the saint.

James 2

Proceeding, James dealt with the effect of faith on conduct. It makes it impossible to show any respect of persons on the ground of the possession of worldly wealth. To show such respect shows that the faith of Jesus Christ is not held. In His eyes wealth or poverty is nothing. The corrective, therefore, for such failure is to be found in the exercise of a faith like that of Christ, which, seeing God, respects men, and gives them the place of honor according to their relationship to Him.

In this connection is found one of the strongest passages in the whole of the letter, revealing the value of faith, and its utter uselessness where it fails to express itself in works. A faith that does not issue in conduct harmonizing with its profession cannot save, is dead in itself, and is barren. The interrelationship between faith and works is illustrated in the cases of Abraham and Rahab, the one the father of the faithful, and the other a woman outside the covenant. In each case faith was the vital principle, but it was demonstrated to be such by the works which it wrought. A faith which does not express itself in conduct is as dead as a body from which the spirit has departed.

The closing declaration summarizes all the section, and is, indeed, the central truth of the whole epistle. Faith will produce action true to the word which it professes to believe. If there be contradictory action, there is therefore no true faith. What man believes he actually does. Therefore true conduct is ever the outcome of true faith.

James 3

The writer now proceeded to show the effect of faith on speech. Beginning with the warning against every man setting up to teach, he proceeded to deal with the power of speech. He likened the tongue to the bit in the mouth of a horse, and to the helm of a ship. Surely a contrast between the tongue set on fire by hell and the tongue of fire is suggested. Speech ever waits for inspiration, and such inspiration comes from the depths of evil or from the Spirit of the living God. Follows a contrast between the wisdom which is described as being "earthly,

animal, devilish," and the true wisdom in which the deepest fact is purity. The resulting purity is the character described as "peaceable," that is, desiring peace; "gentle," that is, forbearing; "easy to be entreated," that is, amenable to reason; "full of mercy," that is, capable of forgiving; and "full of good fruits," that is, actually engaged in kindness; "without variance," that is, consistent in the sense of being even and regular in tone and temper; "without hypocrisy," that is, without deceit or acting a part. Evil wisdom produces tempest and conflict, strife and malice. The wisdom from above has the manifestations of calm and certainty, of quietness and love.

The closing words, "the fruit of righteousness is sown in peace for them that make peace," suggest the propagative power of peace. All this teaching shows the effect of faith on that natural character from which speech springs, and therefore it reveals the effect of faith on speech itself.

James 4

The writer now dealt with the effect of faith on character. Everything depends on desire. To attempt to satisfy a natural desire without reference to God is futile, and issues in internal conflict and outward warfare and strife. The writer inquired, "Doth the Spirit which He made to dwell in us long unto envying?" It is self-evident that the Spirit of God does not create desire which issues in envying.

The divine corrective of such a condition is, first, that God "giveth more grace . . . to the humble." In the infinite grace of God there is ample supply to counteract all the forces of evil. The responsibility is revealed in a series of injunctions. With regard to Satan, first must be submission to God, and then resistance. It is not enough, however, to draw nigh to God and then to be careless in conduct. "Draw nigh to God, and He will draw nigh unto you." In the sense of the resulting nearness it is possible to cleanse the hands, that is, to correct the conduct; and to purify the heart, that is, to make right the character.

Such attitudes of life will result, first, in right relationship with man. Living faith in God ever creates in the heart of man the consciousness that his judgment of another may be partial and mistaken, but only God knows the deepest facts. Therefore faith in God means a dependence on Him that is actual and active. It is in connection with this argument that the principle is laid down that "to him therefore that knoweth to do good and doeth it not, to him it is sin." The reference is to the saying, "If the Lord will." Thus it is shown that the neglect of any right habit, even in speech, is of the nature of sin.

James 5

Approaching the conclusion of his letter, the writer addressed a terrible indictment and solemn warning to the rich. He showed the failure of possessions, and how they may become the curse of life.

Selfish life which results in oppression of the poor and consequent robbery of God is known by God. The teaching reveals remarkably the divine passion for justice.

To those who suffer, the writer addressed words full of tender comfort. He called them to patience. All that was said at the beginning of the letter concerning the value of trial in the life is taken for granted. Remembering that God is working through all these processes toward bringing the fruit to maturity and ripeness, it is necessary that His people have patience.

The final paragraph of the epistle contains advice and instructions for differing experiences and needs. "Is any .. . suffering?" "Is any . . . cheerful?" "Is any . . . sickly." Those who are in suffering are charged to pray. Those who are in circumstances of good cheer are to express themselves in praise to God. In dealing with sickness it is most important to remember that here sickness is connected with sin; the raising of the sick is united with forgiveness of sin. The particular cases of sickness were those which were evidently the result of wrongdoing.

In such cases the elders were to be called to act. The use of oil is in itself the indication for such necessity. Any other interpretation would make it a matter of superstition. The Christian man, however, will never depend on natural means alone. While recognizing the place and importance of means, the divine action is also recognized as the ultimate in all healing. The value of this exercise of confession and forgiveness is emphasized by the words with which the epistle closes.