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James Chapter
One
James 1
The Epistle of James is not addressed to the assembly
and does not take the ground of apostolic authority over the persons to whom it
is sent. It is a practical exhortation which still recognises the twelve tribes
and the connection of the christian Jews with them
as John addressed the
Gentiles
although the Jewish people had their place before God. Thus the
Spirit of God still acknowledges here the relationship with Israel
as in the
other case the relationship with Gentiles
and the rights of God which are
unchangeable
whatever may be the special privileges granted to the assembly or
to Israel respectively. We know that historically the christian Jews remained
Jews to the end of the New Testament history
and were even zealous for the
law-to us a strange thing
but which God endured for a time.
The doctrine of Christianity is not the subject of this epistle. It
gives God His place in the conscience
and with regard to all that surrounds
us. It thus girds up the loins of the Christina
presenting also the near
coming of the Lord and His present discipline-a discipline with respect to
which the assembly of God ought to possess intelligence
and activity founded
thereon. The world also
and all that makes an appearance in it
is judged from
God's point of view.
A few remarks on the position of Christians (that is
on
the way in which this position is viewed with respect to Israel) will help us
to understand this portion of the word.
Israel is still regarded as the people of God. To the
faith of James the nation has still the relationship which God had given it
towards Himself. The Christians in it are addressed as still forming part of a
people whose links with God were not yet judicially broken: but it was only the
Christians among them who possessed the faith which the Spirit gave in the true
Messiah. These only among the people
with the writer
acknowledged Jesus as
the Lord of glory. With the exception of verses 14
15
in chapter 5
this
epistle contains no exhortation which
in its spiritual height
goes beyond
that which might be addressed to a godly Jew. It supposes indeed that the
persons to whom it speaks have faith in the Lord Jesus; but it does not call
them to that which is exclusively proper to Christianity and depends on its
privileges. The exhortations flow from that higher source and breathe the more
heavenly atmosphere
but the effect they aim at producing consists in real
proofs of religion here below; they are such as might be heard in the
professing church-a vast body like Israel
in the midst of which some
Christians existed.
The epistle is not founded on christian relationships
here below. It acknowledges them; but only as one fact in the midst of others
which have rights over the conscience of the writer. It supposes those whom it
addresses to be in a relationship with God
which is known
unquestioned
and
of ancient date; in the midst of which Christianity has been introduced.
It is important to notice the moral measure of the life which this
epistle presents. As soon as we apprehend the position in which it views
believers
the discernment of the truth on this point is not difficult. It is
the same as that which Christ presented when walking in the midst of Israel and
setting before His disciples the light
and the relationships with God
which
resulted to them from His presence. Now indeed He was absent; but that light
and those relationships are retained as the measure of responsibility. And this
the Lord's return would vindicate by judgment on those who refused to accept
and walk in it. Until that day the faithful were to be patient in the midst of
the oppression they were suffering from on the part of the Jews
who still
blasphemed the holy name by which they were called.
It is the converse of the Epistle to the Hebrews with
regard to their relationship with the Jewish nation; not morally
but because
of the nearness of the judgment when the Epistle to the Hebrews was written.
The fundamental principles of the position that we have
been speaking of are as follows: the law in its spirituality and perfection
as
stated and summed up by Christ; a life imparted
which has the moral principles
of the law
itself a divine life; the revelation of the Father's name. All this
was true when the Lord was on the earth
and was the ground on which (however
poorly they understood it) He then placed His disciples. He told them that they
were to be witnesses of it
as of all He had said
after His death
distinguishing this testimony form that of the Holy Ghost.
It is this which James teaches here
with the addition of
that which the Lord had also said-that He would come again. It is the doctrine
of Christ with regard to walk in the midst of Israel
according to the light
and the truths which He had introduced; and-seeing that He was still absent-an
exhortation to perseverance and patience in that walk
waiting for the moment
when
by judgment on those who oppressed them
He would vindicate the
principles on which they walked.
Although the judgment executed on Jerusalem changed the
position of the remnant of Israel in this respect
yet the life of Christ
remains ever our model: and we have to wait with patience until the Lord come.
We have not in this epistle the association of the Christian with Christ
exalted on high
nor consequently the thought of going to meet Him in the air
as Paul taught. But that which it contains ever remains true; and he who says
that he abides in Him (Christ) ought also to walk even as He walked. The
judgment that was coming makes us understand the way in which James speaks of
the world
of the rich who rejoice in their portion in the world
and the
position of the believing remnant oppressed and suffering in the midst of the
unbelieving nation; why he begins with the subject of the tribulations and so
often recurs to it: why also he insists on practical evidences of faith. He
still sees all Israel together; but some had received faith in the Lord of
glory
and these were tempted to value the rich and the great in Israel. All
being still Jews
we can easily understand that
while some truly believed and
confessed their belief that Jesus was the Christ
yet
as these Christians
followed the Jewish ordinances
mere professors might do as much without the
least vital change being proved by their works. It is evident that a faith like
this has no value whatever. It is precisely the faith of those who clamour for
works in the present day-a mere dead profession of the truth of Christianity.
To be begotten by the word of truth is as foreign and strange to them as to the
Jews of whom James is speaking.
Believers being thus placed in the midst of Israel with
some who merely professed faith
we can readily understand the apostle's
address to the mass as those who might share in the privileges that existed in
their midst; his address to Christians as having a special place in their own;
and his warning to those who called themselves believers in Christ. Most easy
and perfectly clear is the practical application to all times
and in
particular when a mass of persons assume a right by inheritance to thee
privileges of the people of God. Besides this
the epistle has peculiar force
for the individual conscience; it judges the position one is in
and the
thoughts and intents of the heart.
The epistle then begins with an exhortation to rejoice in
trial
as a means of producing patience. This subject in the main continues to
the end of verse 20
where the idea turns towards the necessity of curbing
everything that opposes itself to patience
and towards the true character of
one who stands in the presence of God. This address
as a whole
ends with the
1st chapter. The connection of the reasoning is not always easy to find; the
key to it is the moral condition with which the apostle's mind is occupied. I
will endeavour to make the connection more apparent.
The subject in the main is
that we ought to walk before
God to shew the reality of our profession in contrast with union with the
world-practical religion. Patience then must have its perfect work; thus
self-will is subdued
and the whole of God's will is accepted; consequently
nothing is wanting to the practical life of the soul. The believer may suffer;
but he patiently waits on the Lord. This Christ did; it was His perfection. He
waited for the will of God
and never did His own will: thus obedience was
perfect
man thoroughly tested. But in fact we often lack wisdom to know what
we ought to do. Here it says the resource is evident: we are to ask wisdom form
God. He gives to all liberally; only we must count upon His faithfulness and
upon an answer to our prayers. Otherwise the heart is double; there is
dependence elsewhere than on God; our desires have another object. If we only
seek that which God wills and that which God does
we depend securely on Him to
accomplish it; and as to the circumstances of this world
which might make one
believe that it was useless to depend on God
they vanish away as the flower of
the field. We ought to have the consciousness that our place according to God
is not that which is of this world. He who is in a low station should rejoice
that Christianity exalts him; the rich
that it humbles him. It is not in
riches that we are to rejoice (they pass away)
but in the exercises of heart
of which the apostle had been speaking; for after having been tried we shall
receive the crown of life.
The life of one who is thus tried
and in whom this life
develops itself in obedience to the entire will of God
is well worth that of a
man who indulges all the desires of his heart in luxury.
Now with regard to temptations of this last character
into which the lusts of the heart cause men to fall
it must not be said that
these lusts come from God: the heart of man is their source-its lusts which
lead through sin to death. Let no one deceive himself on this point. That which
inwardly tempts the heart comes form oneself. All good and perfect gifts come
from God
and He never changes
He does nothing but good. Accordingly He has
given us a new nature
the fruit of His won will working in us by the word of
truth
in order that we should be as it were firstfruits of His creatures. The
Father of lights
that which is darkness does not come from Him.
By the word of truth He has begotten us to be the first
and most excellent witnesses of that power of good which will shine forth
hereafter in the new creation
of which we are the firstfruits. This is the
opposite of being the source of corrupt desires. The word of truth is the good
seed of life; self-will is the cradle of our lusts-its energy can never produce
the fruits of divine nature; nor the wrath of man the righteousness of God.
Therefore we are called to be docile
to be ready to hear
slow to speak slow
to wrath
to lay aside all filthiness of the flesh
all energy of iniquity
and
to receive the word with meekness-a word which
while it is the word of God
identifies itself with the new nature that is in us (it is planted in us) while
forming and developing it according to its own perfection; because this nature
itself has its origin from God through the word. It is not as a law which is
outside us
and which
being opposed to our sinful nature
condemns us. This
word saves the soul; it is living and quickening
and it works livingly in a
nature that flows from it
and which it forms and enlightens.
But it is necessary to be doers of the word
not merely
to hear it with the ear
but that it should produce the practical fruits which
are the proof that it works really and vitally in the heart. Otherwise the word
is only as a mirror in which we may perhaps see ourselves for a moment
and
then forget what we have seen. He who looks into the perfect law
which is that
of liberty
and continues in it
doing the work which it presents
shall be
blessed in the real and obedient activity developed in him. The law is perfect;
for the word of God
all that the Spirit of God has expressed
is the
expression of the nature and the character of God
of that which He is and of
that which He wills: for
when fully revealed (and till then man cannot fully
know Him)
He wills that which He is
and this necessarily.
This law is the law of liberty
because the same word
which reveals what God is and what He wills has made us partakers by divine
grace of the divine nature; so that not to walk according to that word would be
not to walk according to our own new nature. Now to walk according to our own
new nature
and that the nature of God
and guided by His word
is true
liberty.
The law given on Sinai was the expression in man
written
not on the heart but outside man
of what man's conduct and heart ought to be
according to the will of God. It represses and condemns all the motions of the
natural man
and cannot allow him to have a will
for he ought to do the will
of God. But he has another will
and therefore the law is bondage to him
a law
of condemnation and death. Now
God having begotten us by the word of truth
the nature that we have
as thus born of God
possesses tastes and desires
according to that word; it is of that very word. The word in its own perfection
develops this nature
forms it
enlightens it
as we have said; but the nature
itself has its liberty in following it. Thus it was with Christ; if His liberty
could have been taken away (which was spiritually impossible)
it would have
been by preventing Him from doing the will of God the Father.
It is the same with the new man in us (which is Christ as
life in us) which is created in us according to God in righteousness and true
holiness
produced in us by the word
which is the perfect revelation of God-of
the whole divine nature in man; of which Christ
the living Word
the image of
the invisible God
is the manifestation and the pattern. The liberty of the new
man is liberty to do the will of God
to imitate God in character
as being His
dear child according as that character was presented in Christ. The law of
liberty is this character
as it is revealed in the word
in which the new
nature finds its joy and satisfaction; even as it drew its existence from the
word which reveals Him
and from the God who is therein revealed.
Such is the "law of liberty"-the character of
God Himself in us formed by the operation of a nature
begotten through the
word which reveals Him
moulding itself upon the word.
The first and most sifting index of the inner man is the
tongue. A man who appears to be in relationship with God and to honour Him
yet
who cannot bridle his tongue
deceives himself
and his religion is vain.
Pure religion before God and the Father is to care for
those who
reached in the tenderest relationships by the wages of sin
are
deprived of their natural supports; and to keep oneself untainted by the world.
Instead of striving to exalt oneself and gain reputation in a world of vanity
afar from God
our activities turn
as God does
to the sorrowful
who in their
affliction
need succour; and we keep ourselves from a world in which
everything is defiling
and contrary to the new nature which is our life
and
to the character of God as we know it by the word.
── John Darby《Synopsis of James》
James 1
Chapter Contents
How to apply to God under troubles
and how to behave in
prosperous and in adverse circumstances. (1-11) To look upon all evil as
proceeding from ourselves
and all good from God. (12-18) The duty of watching
against a rash temper
and of receiving the word of God with meekness. (19-21)
And of living according thereto. (22-25) The difference between vain pretences
and real religion. (26
27)
Commentary on James 1:1-11
(Read James 1:1-11)
Christianity teaches men to be joyful under troubles:
such exercises are sent from God's love; and trials in the way of duty will
brighten our graces now
and our crown at last. Let us take care
in times of
trial
that patience
and not passion
is set to work in us: whatever is said
or done
let patience have the saying and doing of it. When the work of
patience is complete
it will furnish all that is necessary for our Christian
race and warfare. We should not pray so much for the removal of affliction
as
for wisdom to make a right use of it. And who does not want wisdom to guide him
under trials
both in regulating his own spirit
and in managing his affairs?
Here is something in answer to every discouraging turn of the mind
when we go
to God under a sense of our own weakness and folly. If
after all
any should
say
This may be the case with some
but I fear I shall not succeed
the
promise is
To any that asketh
it shall be given. A mind that has single and
prevailing regard to its spiritual and eternal interest
and that keeps steady
in its purposes for God
will grow wise by afflictions
will continue fervent
in devotion
and rise above trials and oppositions. When our faith and spirits
rise and fall with second causes
there will be unsteadiness in our words and
actions. This may not always expose men to contempt in the world
but such ways
cannot please God. No condition of life is such as to hinder rejoicing in God.
Those of low degree may rejoice
if they are exalted to be rich in faith and
heirs of the kingdom of God; and the rich may rejoice in humbling providences
that lead to a humble and lowly disposition of mind. Worldly wealth is a
withering thing. Then
let him that is rich rejoice in the grace of God
which
makes and keeps him humble; and in the trials and exercises which teach him to
seek happiness in and from God
not from perishing enjoyments.
Commentary on James 1:12-18
(Read James 1:12-18)
It is not every man who suffers
that is blessed; but he
who with patience and constancy goes through all difficulties in the way of
duty. Afflictions cannot make us miserable
if it be not our own fault. The
tried Christian shall be a crowned one. The crown of life is promised to all
who have the love of God reigning in their hearts. Every soul that truly loves
God
shall have its trials in this world fully recompensed in that world above
where love is made perfect. The commands of God
and the dealings of his
providence
try men's hearts
and show the dispositions which prevail in them.
But nothing sinful in the heart or conduct can be ascribed to God. He is not
the author of the dross
though his fiery trial exposes it. Those who lay the
blame of sin
either upon their constitution
or upon their condition in the
world
or pretend they cannot keep from sinning
wrong God as if he were the
author of sin. Afflictions
as sent by God
are designed to draw out our graces
but not our corruptions. The origin of evil and temptation is in our own
hearts. Stop the beginnings of sin
or all the evils that follow must be wholly
charged upon us. God has no pleasure in the death of men
as he has no hand in
their sin; but both sin and misery are owing to themselves. As the sun is the
same in nature and influences
though the earth and clouds
often coming
between
make it seem to us to vary
so God is unchangeable
and our changes
and shadows are not from any changes or alterations in him. What the sun is in
nature
God is in grace
providence
and glory; and infinitely more. As every
good gift is from God
so particularly our being born again
and all its holy
happy consequences come from him. A true Christian becomes as different a
person from what he was before the renewing influences of Divine grace
as if
he were formed over again. We should devote all our faculties to God's service
that we may be a kind of first-fruits of his creatures.
Commentary on James 1:19-21
(Read James 1:19-21)
Instead of blaming God under our trials
let us open our
ears and hearts to learn what he teaches by them. And if men would govern their
tongues
they must govern their passions. The worst thing we can bring to any
dispute
is anger. Here is an exhortation to lay apart
and to cast off as a
filthy garment
all sinful practices. This must reach to sins of thought and
affection
as well as of speech and practice; to every thing corrupt and
sinful. We must yield ourselves to the word of God
with humble and teachable
minds. Being willing to hear of our faults
taking it not only patiently
but
thankfully. It is the design of the word of God to make us wise to salvation;
and those who propose any mean or low ends in attending upon it
dishonour the
gospel
and disappoint their own souls.
Commentary on James 1:22-25
(Read James 1:22-25)
If we heard a sermon every day of the week
and an angel
from heaven were the preacher
yet
if we rested in hearing only
it would
never bring us to heaven. Mere hearers are self-deceivers; and self-deceit will
be found the worst deceit at last. If we flatter ourselves
it is our own
fault; the truth
as it is in Jesus
flatters no man. Let the word of truth be
carefully attended to
and it will set before us the corruption of our nature
the disorders of our hearts and lives; and it will tell us plainly what we are.
Our sins are the spots the law discovers: Christ's blood is the laver the
gospel shows. But in vain do we hear God's word
and look into the gospel
glass
if we go away
and forget our spots
instead of washing them off; and
forget our remedy
instead of applying to it. This is the case with those who
do not hear the word as they ought. In hearing the word
we look into it for
counsel and direction
and when we study it
it turns to our spiritual life.
Those who keep in the law and word of God
are
and shall be
blessed in all
their ways. His gracious recompence hereafter
would be connected with his
present peace and comfort. Every part of Divine revelation has its use
in
bringing the sinner to Christ for salvation
and in directing and encouraging
him to walk at liberty
by the Spirit of adoption
according to the holy
commands of God. And mark the distinctness
it is not for his deeds
that any
man is blessed
but in his deed. It is not talking
but walking
that will
bring us to heaven. Christ will become more precious to the believer's soul
which by his grace will become more fitted for the inheritance of the saints in
light.
Commentary on James 1:26
27
(Read James 1:26
27)
When men take more pains to seem religious than really to
be so
it is a sign their religion is in vain. The not bridling the tongue
readiness to speak of the faults of others
or to lessen their wisdom and
piety
are signs of a vain religion. The man who has a slandering tongue
cannot have a truly humble
gracious heart. False religious may be known by
their impurity and uncharitableness. True religion teaches us to do every thing
as in the presence of God. An unspotted life must go with unfeigned love and
charity. Our true religion is equal to the measure in which these things have
place in our hearts and conduct. And let us remember
that nothing avails in
Christ Jesus
but faith that worketh by love
purifies the heart
subdues
carnal lusts
and obeys God's commands.
── Matthew Henry《Concise Commentary on James》
James 1
Verse 2
[2] My
brethren
count it all joy when ye fall into divers temptations;
My brethren
count it all joy — Which is the highest degree of patience
and contains all the rest.
When ye fall into divers temptations — That is
trials.
Verse 4
[4] But let patience have her perfect work
that ye may be perfect and entire
wanting nothing.
Let patience have its perfect work — Give it full scope
under whatever trials befal you.
That ye may be perfect and entire — Adorned with every Christian grace.
And wanting nothing —
Which God requires in you.
Verse 5
[5] 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.
If any want —
The connexion between the first and following verses
both here and in the
fourth chapter
will be easily discerned by him who reads them
while he is
suffering wrongfully. He will then readily perceive
why the apostle mentions
all those various affections of the mind.
Wisdom — To
understand
whence and why temptations come
and how they are to be improved.
Patience is in every pious man already. Let him exercise this
and ask for
wisdom. The sum of wisdom
both in the temptation of poverty and of riches
is
described in the ninth and tenth verses.
Who giveth to all —
That ask aright.
And upbraideth not —
Either with their past wickedness
or present unworthiness.
Verse 6
[6] 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.
But let him ask in faith — A firm confidence in God. St. James also both begins and ends with
faith
James 5:15; the hinderances of which he removes
in the middle part of his epistle.
He that doubteth is like a wave of the sea — Yea
such are all who have not asked and obtained wisdom.
Driven with the wind — From without.
And tossed —
From within
by his own unstableness.
Verse 8
[8] A double minded man is unstable in all his ways.
A doubleminded man —
Who has
as it were
two souls; whose heart is not simply given up to God.
Is unstable —
Being without the true wisdom; perpetually disagrees both with himself and
others
James 3:16.
Verse 9
[9] Let
the brother of low degree rejoice in that he is exalted:
Let the brother — St
James does not give this appellation to the rich.
Of low degree —
Poor and tempted.
Rejoice —
The most effectual remedy against doublemindedness.
In that he is exalted — To be a child of God
and an heir of glory.
Verse 10
[10] But
the rich
in that he is made low: because as the flower of the grass he shall
pass away.
But the rich
in that he is made low — Is humbled by a deep sense of his true condition.
Because as the flower — Beautiful
but transient.
He shall pass away —
Into eternity.
Verse 11
[11] 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.
For the sun arose and withered the grass — There is an unspeakable beauty and elegance
both in the comparison
itself
and in the very manner of expressing it
intimating both the certainty
and the suddenness of the event.
So shall the rich fade away in his ways — In the midst of his various pleasures and employments.
Verse 12
[12]
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.
Happy is the man that endureth temptation — Trials of various kinds.
He shall receive the crown — That fadeth not away.
Which the Lord hath promised to them that
love him — And his enduring proves his love. For it
is love only that "endureth all things."
Verse 13
[13] Let
no man say when he is tempted
I am tempted of God: for God cannot be tempted
with evil
neither tempteth he any man:
But let no man who is tempted - To sin.
Say
I am tempted of God — God thus tempteth no man.
Verse 14
[14] But
every man is tempted
when he is drawn away of his own lust
and enticed.
Every man is tempted
when — In the beginning of the temptation.
He is drawn away —
Drawn out of God
his strong refuge.
By his own desire — We
are therefore to look for the cause of every sin
in
not out of ourselves.
Even the injections of the devil cannot hurt before we make them our own. And
every one has desires arising from his own constitution
tempers
habits
and
way of life.
And enticed — In
the progress of the temptation
catching at the bait: so the original word
signifies.
Verse 15
[15] Then
when lust hath conceived
it bringeth forth sin: and sin
when it is finished
bringeth forth death.
Then desire having conceived — By our own will joining therewith. Bringeth forth actual sin - It doth
not follow that the desire itself is not sin. He that begets a man is himself a
man.
And sin being perfected — Grown up to maturity
which it quickly does.
Bringeth forth death — Sin is born big with death.
Verse 16
[16] Do
not err
my beloved brethren.
Do not err — It
is a grievous error to ascribe the evil and not the good which we receive to
God.
Verse 17
[17]
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.
No evil
but every good gift - Whatever tends
to holiness.
And every perfect gift — Whatever tends to glory.
Descendeth from the Father of lights — The appellation of Father is here used with peculiar propriety. It
follows
"he begat us." He is the Father of all light
material or
spiritual
in the kingdom of grace and of glory.
With whom is no variableness — No change in his understanding.
Or shadow of turning — in his will. He infallibly discerns all good and evil; and invariably
loves one
and hates the other. There is
in both the Greek words
a metaphor
taken from the stars
particularly proper where the Father of lights is
mentioned. Both are applicable to any celestial body
which has a daily
vicissitude of day and night
and sometimes longer days
sometimes longer
nights. In God is nothing of this kind. He is mere light. If there Is any such
vicissitude
it is in ourselves
not in him.
Verse 18
[18] Of
his own will begat he us with the word of truth
that we should be a kind of
firstfruits of his creatures.
Of his own will —
Most loving
most free
most pure
just opposite to our evil desire
James 1:15.
Begat he us —
Who believe.
By the word of truth — The true word
emphatically so termed; the gospel.
That we might be a kind of first-fruits of
his creatures — Christians are the chief and most
excellent of his visible creatures; and sanctify the rest. Yet he says
A kind
of - For Christ alone is absolutely the first - fruits.
Verse 19
[19]
Wherefore
my beloved brethren
let every man be swift to hear
slow to speak
slow to wrath:
Let every man be swift to hear — This is treated of from James 1:21 to the end of the next chapter.
Slow to speak —
Which is treated of in he third chapter.
Slow to wrath —
Neither murmuring at God
nor angry at his neighbour. This is treated of in the
third
and throughout the fourth and fifth chapters.
Verse 20
[20] For
the wrath of man worketh not the righteousness of God.
The righteousness of God here includes all
duties prescribed by him
and pleasing to him.
Verse 21
[21]
Wherefore lay apart all filthiness and superfluity of naughtiness
and receive
with meekness the engrafted word
which is able to save your souls.
Therefore laying aside — As a dirty garment.
All the filthiness and superfluity of
wickedness — For however specious or necessary it may
appear to worldly wisdom
all wickedness is both vile
hateful
contemptible
and really superfluous. Every reasonable end may be effectually answered
without any kind or degree of it. Lay this
every known sin
aside
or all your
hearing is vain.
With meekness —
Constant evenness and serenity of mind.
Receive —
Into your ears
your heart
your life.
The word — Of
the gospel.
Ingrafted — In
believers
by regeneration
James 1:18 and by habit
Hebrews 5:14.
Which is able to save your souls — The hope of salvation nourishes meekness.
Verse 23
[23] 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:
Beholding his face in a glass — How exactly does the scripture glass show a man the face of his soul!
Verse 24
[24] For
he beholdeth himself
and goeth his way
and straightway forgetteth what manner
of man he was.
He beheld himself
and went away — To other business.
And forgot —
But such forgetting does not excuse.
Verse 25
[25] 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.
But he that looketh diligently — Not with a transient glance
but bending down
fixing his eyes
and
searching all to the bottom.
Into the perfect law — Of love as established by faith. St. James here guards us against
misunderstanding what St. Paul says concerning the "yoke and bondage of
the law." He who keeps the law of love is free
John 8:31
etc. He that does not
is not free
but a slave to sin
and a criminal before God
James 2:10.
And continueth therein — Not like him who forgot it
and went away.
This man —
There is a peculiar force in the repetition of the word.
Shall be happy —
Not barely in hearing
but doing the will of God.
Verse 26
[26] 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.
If any one be ever so religious — Exact in the outward offices of religion.
And bridleth not his tongue — From backbiting
talebearing
evilspeaking
he only deceiveth his own
heart
if he fancies he has any true religion at all.
Verse 27
[27] Pure
religion and undefiled before God and the Father is this
To visit the fatherless
and widows in their affliction
and to keep himself unspotted from the world.
The only true religion in the sight of God
is this
to visit - With counsel
comfort
and relief.
The fatherless and widows — Those who need it most.
In their affliction — In
their most helpless and hopeless state.
And to keep himself unspotted from the world — From the maxims
tempers
and customs of it. But this cannot be done
till we have given our hearts to God
and love our neighbour as ourselves.
── John Wesley《Explanatory Notes on James》
Chapter 1. Listening and Doing
Trials of Many
Kinds
Rejoice Always
I. Trails from
God
II. Temptations
from the Devil
III. Not merely
Listening But Doing
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter One General Review
OBJECTIVES IN STUDYING THE CHAPTER
1) To appreciate the value of enduring trials 2) To understand how sin develops
from temptation to death (separation from God) 3) To note the importance of being doers of the Word
and practitioners of religion that is pure and undefiled before God SUMMARY
Following a simple and humble salutation (1)
James begins his epistlewith a call to view trials as occasions to rejoice
understanding theycan produce patience which leads to maturity (2-5). If wisdom isneeded
he counsels his readers to ask God with faith and no doubting(5-8). In the meantime
the poor are encouraged to rejoice in theirexaltation
while the rich are to be thankful for their humiliation(9-11). Motivation to endure temptation is given
along with an explanation asto the true source of temptations and the development of sin which leads to spiritual death (12-15). Let no one be deceived
God is not the source of temptation
but the Father of every good and perfect giftwhich comes down from above
who has brought us forth that we might bethe firstfruits of His creation (16-18). With admonitions to be swift to hear
slow to speak
and slow to wrath
James then expounds upon a major theme of this epistle: to be doers ofthe word and not hearers only. Illustrating the folly of being ahearer only
he contrasts the difference between religion that is useless and that which is pure and undefiled before God (19-27). OUTLINE
SALUTATION (1)
I. TRUE RELIGION ENDURES TRIALS AND TEMPTATIONS (2-18)
A. WITH JOY AND PATIENCE (2-4) 1. Knowing that the testing of your faith produces patience 2. Letting patience produce its perfect work a. That you may be perfect and complete b. That you may lack nothing B. WITH WISDOM FROM GOD (5-8) 1. If you lack wisdom
ask God a. Who gives to all liberally and without reproach b. It will be given to you 2. But ask in faith
with no doubting; for he who doubts... a. Is like a wave of the sea driven and tossed by the wind b. Should not suppose that he will receive anything from the Lord c. Is a double-minded man
unstable in all his ways C. WITH A PROPER PERSPECTIVE (9-11) 1. If a lowly brother
glory in your exaltation 2. If rich
glory in your humiliation a. For as the flower of the field you will pass away
as the grass withers with the burning heat of the rising sun b. So the rich man will fade away in his pursuits D. WITH AN UNDERSTANDING OF TEMPTATION (12-15) 1. The man who endures temptation will be blessed a. For he will receive the crown of life when he is proven b. Which the Lord has promised to those who love Him 2. Temptations do not come from God a. God cannot be tempted by evil b. He does not tempt anyone 3. The source of temptations a. One is tempted when drawn away by his own desires and is enticed b. When desire has conceived
it gives birth to sin c. Sin
when full-grown
brings forth death E. WITH AN AWARENESS OF THE FATHER'S GOODNESS (16-18) 1. Do not be deceived
beloved brethren 2. Every good and perfect gift is from above a. Coming down from the Father of lights b. With whom there is no variation or shadow of turning 3. Of His own will He brought us forth a. By the word of truth b. That we might be a kind of firstfruits of His creatures II. TRUE RELIGION CONSISTS OF DOING NOT JUST HEARING (19-27)
A. ONE SHOULD BE SWIFT TO HEAR (19-20) 1. Let every one be swift to hear
slow to speak
slow to wrath 2. For the wrath of man does not produce the righteousness of God B. ONE SHOULD NOT BE HEARERS ONLY
BUT DOERS (21-27) 1. What to lay aside
and what to receive a. Lay aside all filthiness and overflow of wickedness b. Receive with meekness the implanted word
which is able to save your souls 2. Be doers of the word
and not hearers only a. Otherwise you deceive yourselves b. You are like a man who after looking in mirror soon forgets what he looked like 3. One who looks into the perfect law of liberty and continues in it... a. Is not a forgetful hearer
but a doer of the work b. Will be blessed in what he does 4. Your religion is useless... a. If you think you're religious
but do not bridle your tongue b. You deceive only your heart 5. Pure and undefiled religion before God and the Father is this... a. To visit orphans and widows in their trouble b. To keep oneself unspotted from the world REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- True religion endures trials and temptations (1-18) - True religion consists of doing
not just hearing (19-27) 2) How should Christians view trials in their life? Why? (2-3)
- An occasion in which to rejoice - Knowing that testing one's faith produces patience 3) What is the value of developing patience? (4)
- It helps to make one perfect and complete
lacking nothing 4) If we lack wisdom what should we do? Why? How? (5-6)
- Ask of God - He gives to all liberally and without reproach - In faith
with no doubting 5) What is one who doubts like? What can he expect? Why? (6-8)
- Like the wave of the sea driven and tossed by the wind - To receive nothing from the Lord - He is double-minded
and unstable in all his ways 6) In what should the lowly brother glory? The rich man? (9-10)
- His exaltation - His humiliation 7) What is the rich man like in his pursuits? (10-11)
- A flower of the field that soon withers with the heat of the rising sun 8) When is the man who endures temptation blessed? How will he be blessed? (12)
- When he is proved - By receiving the crown of life the Lord has promised to those who love Him 9) What should no one say when they are tempted? Why? (13)
- "I am tempted by God" - God cannot be tempted by evil
nor does He tempt anyone 10) Then how is one tempted? (14)
- When drawn away by his own desires and enticed 11) When is sin born? What does sin produce when full-grown? (15)
- When desire has conceived and given birth - Death 12) What is the source of every good gift and every perfect gift? (17)
- From above
coming down from the Father of lights 13) How has God brought us forth (given us birth)? Why did He do this?(18)
- Of His own will
by the word of truth - That we might a kind of firstfruits of His creatures 14) What does James desire of his "beloved brethren"? (19)
- To be swift to hear
slow to speak
slow to wrath 15) Why should one be "slow to wrath"? (20)
- The wrath of man does not produce the righteousness of God 16) What needs to be laid aside? (21)
- All filthiness and overflow of wickedness 17) What needs to be received with meekness? Why? (21)
- The implanted word - It is able to save your souls 18) To avoid deceiving ourselves what must we be? (22)
- Doers of the word
and not hearers only 19) What is one like who hears the word but does not do it? (23-24)
- One who looks at himself in a mirror
only to go away and soon forget what he looked like 20) Who will be truly blessed in what they do? (25)
- He who looks into the perfect law of liberty
and continues in it - He who is not a forgetful hearer
but a doer of the work 21) Whose religion is useless? (26)
- The one who thinks he is religious
but does not bridle his tongue and deceives his own heart 22) What is pure and undefiled religion before God? (27)
- To visit orphans and widows in their trouble - To keep oneself unspotted from the world
A Servant Of God And The Lord Jesus Christ (1:1)
INTRODUCTION
1. In our introductory study
we concluded that James
the Lord's brother
was most likely the author 2. If this is so
then it is interesting that James does not identify himself as such
but rather as simply "a servant of God and of theLord Jesus Christ" (1:1)
3. Perhaps it was a case of humility; yet
calling himself a "servant" was not peculiar to James a. Paul described himself as such as well - Ro 1:1; Ph 1:1 b. So did Peter (2 Pe 1:1) and Jude (Ju 1) 4. Why did these men refer to themselves as "servants"? a. The Greek term (DOULOS) literally means "a slave" b. Why use such a term to describe themselves? c. And why should WE think of ourselves as "servants"? 5. In this lesson
I shall explain why
and make some other observations concerning the idea of being a servant [First of all...] I. BEING A SERVANT IS "WHAT A DISCIPLE OF JESUS IS CALLED TO BE"
A. JESUS STRESSED THIS TRUTH ON SEVERAL OCCASIONS... 1. While pointing out the faults of the scribes and Pharisees - Mt 23:8-12 2. During the Last Supper
with a vivid demonstration of servitude - Jn 13:12-17 3. Even by His own example
as He came to serve - Mt 20:25-28;Ph 2:5-8
B. SPECIFICALLY
WE ARE CALLED TO SERVE... 1. God - Ja 1:1; He 9:14 2. Jesus Christ - Ja 1:1; 2 Co 4:1 3. Righteousness - Ro 6:17-18 4. Each other - Ga 5:13; 1 Co 9:19-23 [The early Christians called themselves "servants"
because that is whatthey were! But what is so good about being a "servant"? For one thing...] II. BEING A SERVANT IS "A MARK OF SPIRITUAL MATURITY"
A. AN IMMATURE PERSON IS USUALLY VERY SELFISH... 1. For example
newborn babies are very ego-centrical 2. Normally
as people grow older
they begin to concern themselves with the needs of others a. If they do
they are becoming mature b. If they remain selfish
it is an indication of immaturity B. A PERSON WHO SERVES OTHERS... 1. Is certainly not selfish
but concerned with the needs of others 2. And thereby demonstrates mature behavior C. JAMES' DESCRIPTION OF HIMSELF FITS IN VERY WELL WITH THE "THEME"OF HIS EPISTLE...
1. Remember
the theme is: MARKS OF SPIRITUAL MATURITY 2. By being a servant
James is demonstrating his own spiritual maturity 3. And we can make the point that one of the marks of spiritual maturity is truly being "a servant of God and of the Lord JesusChrist"!
[Are we trying to be servants of God
and of His Son
the Lord JesusChrist? If so
then we are on the road to spiritual maturity! But before we answer too hastily
let's consider that...] III. BEING A SERVANT HAS SEVERAL "IMPLICATIONS"
A. IT IMPLIES "ABSOLUTE OBEDIENCE"... 1. In a slave-master relationship... a. The slave knows no law but his master's word b. He has no rights of his own c. He is the absolute possession of his master d. He is bound to give his master unquestioning obedience 2. Does this describe our relationship to Christ? a. It should
especially in light of 1 Co 6:19-20 b. We have to come to Jesus on HIS terms
not our own - Lk6:46; Mt 7:21
B. IT IMPLIES "ABSOLUTE HUMILITY"... 1. Otherwise
absolute obedience is not possible a. When we have a humble opinion of ourselves
we are receptive to the idea of complete obedience b. For example
consider Paul's self-estimation - 1 Co 15:9-10;Ep 3:8; 1 Ti 1:15
2. Does this describe our relationship to Christ and His Will? a. Jesus said it should! - Lk 17:10 b. But if we murmur or complain about what Jesus tells us to do
can we really be considered "servants"? C. IT IMPLIES "ABSOLUTE LOYALTY"... 1. Since we become servants FREELY
it should be expected that we: a. Are to be loyal to Him first - cf. Ga 1:10 b. Do not consider our own profit or preference important
but that of the One we freely serve! 2. But it is amazing how anyone can claim to be servants of the Lord Jesus Christ
while: a. Complaining about having to do the will of God
OR... b. Being negligent or slothful in carrying out His will 3. But some act as though they are being forced against their own will! a. They don't "have to" serve the Lord Jesus... 1) Of course
the alternative is not very inviting 2) If we don't serve Jesus
by default we serve Satan
and are destined for hell! b. But God by His grace has offered salvation
and how dare we ever grumble or complain that He calls us to life of service in grateful appreciation! [These are some of the implications of being called a "servant". Itis costly in terms of service
pride
and allegiance. But consider also that...] IV. BEING A SERVANT IS "A GREAT HONOR"
A. FAR FROM BEING A TITLE OF DISHONOR
IT WAS THE TITLE BY WHICH THEGREATEST MEN OF THE OLD TESTAMENT WERE KNOWN...
1. Abraham
Isaac
Jacob - Deu 9:27 ("Thy servants") 2. Moses - 1 Kin 8:53 ("Thy servant") 3. Joshua - Josh 24:29 ("Servant of the Lord") 4. Caleb - Num 14:24 ("My servant") 5. Job - Job 1:8 ("My servant") 6. Isaiah - Isa 20:3 ("My servant") 7. The prophets - Jer 7:25 ("My servants") B. HOW WONDERFUL IT WOULD BE IF GOD LOOKED UPON US AS COMPANIONS OFTHESE GREAT MEN...
1. Who found freedom
peace
and glory! 2. Who found it in perfect submission to the Will of God! CONCLUSION
1. He will
IF we are willing to accept the call to serve Him and His Son Jesus Christ with... a. Absolute obedience b. Absolute humility c. Absolute loyalty 2. And when we are serving God
His Son Jesus Christ
and even each other in this manner
we are making great strides towards SPIRITUAL MATURITY! "...a servant of God and of the Lord Jesus Christ" - can this be said
of us?
Turning Trials Into Triumph (1:2-8)
INTRODUCTION
1. Perhaps you have seen the bumper sticker: "When life hands you a lemon
make lemonade!" 2. It is easier to smile at that statement than to practice it
but the basic philosophy is sound a. In fact
it is Biblical b. Throughout the Bible are people who turned defeat into victory and trials into triumph c. Instead of being VICTIMS
they became VICTORS 3. The Epistle of James tells us that we can have this same experience today! a. Whether we are dealing with trials on the outside b. Or temptations on the inside -- Through faith in God and Jesus Christ we CAN experience victory! 4. The KEY to turning trials into triumph is to obey four imperatives: a. COUNT - 1:2 b. KNOW - 1:3 c. LET - 1:4 d. ASK - 1:5-8 [Starting with verse two
then
let's look at the first imperative...]