Concise Bible Dictionary:
This was written to the twelve tribes which were in the dispersion, viewing them as still in relationship with God, though it was only the Jewish remnant, now become Christians, who professed the faith, which the Spirit gave, in the true Messiah. The moral measure of the life presented is the same as when the Lord was here among His disciples: it does not rise up to the position and principles of the church as found in Paul’s epistles. The believers being in the midst of the Israelites, some of whom merely professed faith in Christ, accounts for the apostle’s address to the mass and the warning to professors. The epistle belongs in character to the transitional time in the early part of the Acts, when the believers went on with the temple worship, before Paul’s testimony came in. In some Greek MSS this epistle follows the Acts, preceding Paul’s writings.
Referring to the various temptations into which saints fall, the apostle bids them count it all joy, inasmuch as the proving of faith works endurance. But this last must have her perfect work that they might be lacking in nothing. If wisdom be lacking, it should be sought in faith from God. The man who doubts will get nothing. The poor and the rich had both that in which they could glory; the one in his exaltation, the other in his humiliation, being able rightly to judge of that which is but for a moment. The crown of life is for him who endures trial—for those in fact who love God.
There is however temptation from within, which is not from God, and this results in sin and death. What is from God is good, for He is the Father of lights. He has begotten us by the word of truth as a kind of first-fruits of His creatures. Hence let everyone be swift to hear, but slow to speak, and slow to wrath: that is, swift to take in, but slow to give forth. The implanted word, received with meekness, is able to save the soul. But the believer must do it as well as hear it. If the tongue be unbridled, a man’s religion is vain. Pure religion before God and the Father is deeply practical both as regards human need and separation from the world.
James 2. The saints are warned against respect of persons in their meetings, the rich honored above the poor. Did not rich men oppress them and blaspheme Christ? If indeed they kept the royal law (to love their neighbor as themselves) they did well. But they transgressed it in respecting persons. They should speak and act as those that were to be judged by the law of liberty.
The apostle then speaks of the folly of saying one had faith apart from works. Where faith is alive there will be these latter. The question is viewed here from man’s standpoint: “Show me thy faith.” Paul views it from that of God, who reckons people who believe “righteous without works.” Both need to be apprehended.
James 3. The danger of being many teachers is now the theme. The tongue is a small member, but is capable of great effects, and must therefore be restrained. A man who does not offend in word is a “perfect man.” A wise man will show his works out of a good conversation with meekness of wisdom. This is in contrast to the mere self-constituted teacher. Heavenly wisdom leads to peace; but it is first pure; that is, God has His place in the soul; then peaceable, self has no place; while the outcome as regards others is that it is full of mercy and good fruits.
James 4. The evil of lust and the world is set in contrast to the action of the Spirit in us. Lowliness, submission to God, and resistance to the devil, are urged upon the believers. They are warned against speaking evil one of another, in doing which they judged the law, which inculcates loving one’s neighbor as oneself. None should exercise self-will; in going here or there the will of the Lord should be submitted to.
James 5. The unrighteousness, self-indulgence, and oppression of the rich are solemnly inveighed against, and they are reminded of the day of retribution. The brethren are exhorted to patience in view of the coming of the Lord, while they are warned against a spirit of mutual complaint, lest they themselves should be judged. The prophets are held forth as examples of suffering and patience. Those who endure are called blessed. The end of the Lord, to which saints in trial must look, shows Him to be very pitiful and of tender mercy. A warning follows against the evil of swearing. Prayer is the resource of the suffering; singing psalms that of the happy. Encouraging instructions are given in relation to cases of sickness. Forgiveness and healing are in the governmental dealings of God. The saints are exhorted to mutual confession and to prayer, the efficacy of which is then enlarged on.
The epistle closes somewhat abruptly with a short statement of the result achieved in the restoration of any who had erred from the truth; a soul is saved from death, and a multitude of sins are covered.
The epistle was doubtless written by James the son of Alphaeus; from whence it is not known, and its date is only conjectural, varying from A.D. 45 to 60. In the common versions it is called “the general, or catholic epistle,” probably meaning no more than that it is not addressed to any particular assembly; but the word “general” is not in any of the earlier Greek copies.
Bible Handbook:
This is commonly called a ‘General or Catholic Epistle.’ The word ‘general’ is not in the early MSS: it may have been added simply because this epistle and the others so called were not written to any particular assembly.
Although addressed to the twelve tribes of Israel scattered abroad, it contemplates those among them who professed faith in Christ. It connects itself with the transitional period embraced by the Acts of the Apostles, when believing Jews were still zealous for the law, and were in association with the unbelieving nation.
The epistle is a practical one, exhibiting the holy girdle for the loins, that the external practical life should correspond with the inner divine life of the Christian, and that the will of God should be a law of liberty.
Three laws are named in the epistle. (1) The law of Moses, chapter 2:10-11; (2) the royal law, chapter 2:8; and (3) the law of liberty, chapters 1:25; 2:12.
In several particulars, as we might expect, there is an entire change from what was found under the old covenant: such as riches being no longer a sign of the divine favour; the will of God being no longer a ‘burden’, but contrariwise, being what they wished to do, etc.
It is believed by many that the epistle was written by James the apostle, the son of Alphaeus, from Jerusalem, where he remained. Some assign the epistle to James the Lord’s brother, while others think that James the son of Alphaeus is the same person as James the Lord’s ‘brother’, or cousin He calls himself ‘a servant of God,’ which Moses and the Old Testament prophets could have called themselves; but he adds, ‘and of the Lord Jesus Christ,’ which is a title that only those Jews who believed that the Jesus whom they had crucified was really ‘the Christ,’ could accept.
There is nothing to guide as to the date. Some suppose it to be about A.D. 45; others, 60.
Chapter 1
Count it joy when ye fall into trial, for the proving of your faith works endurance. Let endurance have its perfect work (as it had in the Lord) that ye may be perfect and complete (waiting on God for the issue of the trial).
If any lack wisdom let him ask of God in faith without doubting, and it shall be given him.
A man with a double object is unstable in all his ways.
The brother of low degree is exalted into the kingdom of God: the rich is humbled in being made one with the poor of the flock. Let both glory in these things. The flower of humanity passes away.
Blessed is the man who endures trial; for, having been proved, he shall receive the crown of life which the Lord has promised to them that love Him.
God cannot be tempted by evil things, and Himself tempts no one (this is temptation to evil, not to be confounded with God trying or testing His saints: see Gen. 22:11And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. (Genesis 22:1)). Every one is tempted of his own lusts: lust having conceived gives birth to sin, and sin completed brings forth death. (In Romans 7:8,8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. (Romans 7:8) sin, in the nature of man, as a root, produces lust: here lust produces sin as a fruit.)
Every good and perfect gift comes down from the Father of the lights, with whom is no variation nor shadow of change. (The lights of the heavens ever shine, types of the One from whom comes all spiritual light.)
Accept with meekness the implanted Word which, taking root in the soul, preserves from evil. Be doers of the Word. A hearer only is like a man considering his natural face in a mirror, and going away and forgetting what he was like (forgetting what the Word says about him, his conscience not being in exercise).
He who looks into and abides in the perfect law of liberty (liberty is when the injunction coincides with the wishes, as it ever was with Christ) is blessed in his doing.
Pure and undefiled religion before God and the Father is to visit orphans and widows in their affliction, and to keep oneself unspotted from the world.
Chapter 2
The indissoluble link between faith and practice is the point of this chapter.
Do not have the faith of our Lord Jesus Christ, Lord of glory, along with respect of persons. For if in your assembly (synagogue) ye respect the rich more than the poor, is not this making a difference? and ye are judges with evil thoughts.
If ye keep the royal law, namely, Thou shalt love thy neighbor as thyself, thou shalt do well. But to have respect of persons is sin.
Whoso breaks the law in but one point has come under the guilt of all. (To break one law is to be a transgressor, and to despise the authority of Him who gave it all.)
Speak and act as those to be judged by the law of liberty; for judgment will be without mercy to him that has shown no mercy. Mercy glories over judgment.
What does it profit if a man says he has faith, and has not works, can faith save him? Faith, if it has not works (to prove its reality) is dead by itself.
But some one will say, Thou hast faith and I have works. Show me thy faith without works; and I by my works will show thee my faith. (God knows if the faith is real; we must judge of it by the works seen, hence it is “show me.”)
Thou doest well to believe there is one God: even the demons believe that, and tremble (true faith rejoices). Faith without works is dead. Was not Abraham justified by works when he had offered Isaac? (justified before men, so that we can say) Thou seest that faith wrought with his works, and by works faith was perfected. Abraham believed God, and it was counted to him as righteousness, and he was called The Friend of God.
Ye see that a man is justified by works, and not by faith only.
Was not also Rahab the harlot justified by works when she sheltered the spies? For as a body without a spirit is dead, so also faith without works is dead (being a mere human intellectual assent, which is not the faith in God that accompanies salvation).
Chapter 3
Be not many teachers, knowing that we shall receive greater judgment (teaching others we fail ourselves). For we all often offend.
If any offend not in word, he is a perfect man, able to control the whole body. (The tongue as the index of the heart follows its every impulse, and is easily set in motion.)
As the horse is controlled by the bit, and a ship by the rudder, so the tongue, though small, may defile the whole body, it sets fire to the course of nature (by stirring up strife and hatred), and is used by Satan for mischief. Out of the same mouth should not proceed both cursing and blessing.
Let the wise (in true divine wisdom) shew his works in his good conduct with meekness of wisdom; but if there be emulation and strife in the heart (in false human wisdom) do not boast and lie against the truth. The wisdom from above is first pure, then peaceful, gentle, yielding, full of mercy and good fruits, unquestioning, unfeigned. Those enjoy peace who walk in meekness of heavenly wisdom.
Chapter 4
Unbridled nature and will judged.
Ye have not because ye ask not, or ye ask evilly, that your pleasures may be indulged.
Friendship with the world is enmity with God. (It put His Son to death, and it is ruled by Satan.)
Think ye that the scripture speaks in vain? Does the Spirit that has taken His abode in us desire enviously? (Envious desires must be of the flesh, for He is the Holy Spirit). But God gives more grace. Submit yourselves therefore to God.
Resist the devil (his power is annulled for the Christian) and he will flee from you. Draw near to God, and He will draw near to you. But to do this the hands must be cleansed, and the heart purified.
Exhortations follow.
Arrange not for the morrow without saying, in real dependence, If the Lord will and we live.
To him that knows how to do good, and does it not, to him it is sin.
Chapter 5
Verses 1-6 are a solemn warning to the rich against amassing riches and oppressing the poor.
As the labourer patiently waits for the fruits of the earth, so we are to have patience, for the coming of the Lord draws nigh. Complain not: the Judge stands before the door (leave all to Him).
Take the prophets as examples of patient suffering, and remember the endurance of Job and the end thereof: the Lord is full of tender compassion and pitiful.
Swear not, but let your yea be yea, and your nay, nay (in all your daily walk), lest ye fall under judgment.
Does anyone suffer evil, let him pray. Is any happy, let him sing psalms. Is any sick, let him call the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall heal the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. Confess therefore your offences to one another that ye may be healed. (This is in reference to God’s governmental dealings in this life; not justification.)
The fervent supplication of a righteous man has much power. Elias is an example.
If anyone err from the truth, and one bring him back, he shall save a soul from death and shall cover a multitude of sins (by being the means of their being forgiven).
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Narrator:
Ivona Gentwo
Duration:
1hr 14min