THE portion of the faithful is not in this world. Christ has acquired them for Himself, that they might be fashioned like unto His glorious body, and be co-heirs with Him; for His love desires that they should enjoy all that He Himself enjoys. His love is perfect. It is a great privilege to be called to suffer for Him; but this is not the portion of all. Still, " all that will live godly in Christ Jesus shall suffer persecution"
(2 Tim. 3:1212Yea, and all that will live godly in Christ Jesus shall suffer persecution. (2 Timothy 3:12)). It is not possible to avoid suffering with Him; for if we have the Spirit of Christ, we feel as He did. Holiness suffers in view of the sin that exists everywhere, and also of the state of the Church of God and His own, as well as from the misery that surrounds us, and the blindness of souls that will have neither Christ nor salvation. Each must bear his cross; and God allows us to suffer, for by this means we learn patience, and that our inheritance is not below. Experience, the realization of practical truth, is established in the heart, and hope becomes brighter and stronger. This of course supposes that the love of God is shed abroad in the heart by the Holy Ghost. If this be not the case, God allows sufferings to come, and even sends them, in order to restore the heart. Those whom He loves He rebukes and chastens.
James denounces the rich who possess this world's goods, but give no thought to the poor; while " blessed is he that considereth the poor; the Lord will deliver him in time of trouble " (Psa. 41:11<<To the chief Musician, A Psalm of David.>> Blessed is he that considereth the poor: the Lord will deliver him in time of trouble. (Psalm 41:1)). He who despises the poor because of their poverty, despises the Lord Himself. " I am poor and needy," says the Lord in the Psalm preceding that from which the words above are quoted. The Lord pronounced His blessing on the poor to whom the gospel had been preached. It was a sign of the Messiah. We all know that a poor man may be just as bad as a rich man; but riches are a positive danger for us, because they encourage pride, and tend to keep us apart from the poor, with whom the Lord associated in the world. " Though He was rich, yet for our sakes He became poor, that we through His poverty might be made rich."
But here the rich went to still greater lengths in evil; they oppressed the poor, they had not paid the hire of those who labored for them. This brings us into the presence of the last days. But the cries of the poor had entered into the ears of the Lord of Sabbaoth. The rich are bidden to weep and howl for the miseries coming upon them. They had lived on the earth in pleasure and in wantonness. And not only this; but when living in pleasure, man does not like any one to come in and disturb his contentment. And this was why he condemned and slew the Just One. He had not resisted them; but they desired to secure the enjoyment of this world, amid that false peace that thinks neither of God, nor of judgment, nor yet of death. When conscience is stirred up, then men are disturbed; but these had hardened their hearts that they might not be awakened.
For a moment God does not change the course of the world.
If He were to do so, He would have to execute judgment, instead of laboring in love for the wicked and for sinners. Though He will not yet strike, yet the accomplishment of His promise is not delayed; but He is longsuffering, not willing that any should perish, but that all should come to repentance. Christians, therefore, must not let their hearts be discouraged, but continue patient and submissive to the evil around them, till the Lord come. As Christ Himself suffered, doing good, and yet was patient, so must the Christian follow in His footsteps. Our portion is not in this world; if we suffer doing good, this is acceptable to God, and still more so, if it be for Christ's sake. The Savior's life was nothing but suffering and patience; but now He is glorified at the right hand of God. Soon He will come again to this world in the glory of the Father, in His own, and in that of the angels; and then He shall be " glorified in His saints, and admired in all them that believe."
At that glorious day, when the poorest of His people, those who have been oppressed by the enemies of the truth, shall be like the Lord Himself in glory, we shall rejoice in having been able to suffer for Him, and in having been patient and silent in the unjust sorrows of the Christian life. Then blessed are they whom He shall find watching, for " He shall gird Himself, and make them sit down to meat, and will come forth and serve them." What joy! what grace! It will be the glory of the Savior to bring us into the enjoyment of the blessings of the Father's house, and to make us receive them from His own hand. It is worth suffering a little, and for a little while, for Him, and then to possess heavenly blessings, communicated to us by the hand and from the heart of Jesus Himself. We shall reign with Him-our prize for the work given us to do for Him here; if it were only a cup of water given in the name of Jesus, it shall in no wise lose its reward. But much better will it be to sit in peaceful enjoyment of the eternal blessings of the Father's house, which Christ will minister to us abundantly, in precious token of His approval and of His love.
Here let us notice that the coming of the Lord was a present hope. Those who were oppressed were to be patient till this coming. " Be ye also patient," says James; " stablish your hearts, for the coming of the Lord draweth nigh." " They were then deceived," some one will say. Certainly not. It is quite possible that we may die before His coming, and this was the case with them. But they will reap the fruit of their patience when the Lord does come. Already, at this moment, they are with Him, absent from the body, present with the Lord; and then they shall enjoy the fruit of the sufferings they endured with patience for His name's sake, seeking to glorify Him here below.
But this exhortation clearly shows that this hope was a present thing, entering into all the thread of the Christian life. It was not merely an idea in the mind, a matter of knowledge, or a dogma of faith only. They were personally expecting the Lord; and what a comfort this was to the poor and the oppressed! What a check to the rich to be always expecting the Lord-to know that He is coming soon, that then sorrows shall cease, and we shall be forever with Him who has loved us. Nothing effects detachment from the world like the expectation of the Lord. I do not say the doctrine of His coming, but the true expectation of the Lord. His coming detaches us from it forever; and the heart waits till He comes.
The Lord's supper expresses the Christian position-the Lord's death when He came the first time, which we celebrate with thanksgiving, remembering Him who has loved us, and feeding on His love, till He shall come to take is to be with Himself. It is the outward expression of the practical state of the Christian as a Christian, of Christianity itself; but it is only by the Holy Ghost that we can show forth His death in truth.
There is still another point worthy of notice in this exhortation. " Be patient therefore, brethren." We are always waiting, if we have really understood our position; but whatever our desires may be, we cannot command the Lord to come, neither can we know when He will come. All His body, His bride, must be formed, every member must be present, converted and sealed by the Holy Ghost. Then He will come to take us. Christ Himself is now seated on the Father's throne, not yet on His own. He also is waiting at this moment, and certainly with greater love than we do. This is why the "patience of Christ" is spoken of. This is the true meaning of the words in Rev. 1:99I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (Revelation 1:9), and also in chapter 3:10, " Because thou hast kept the word of My patience;" and again in 2 Thess. 3:55And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. (2 Thessalonians 3:5), " Into the patience of Christ." The word is the same in these three passages.
We learn also, in the Epistle to the Hebrews (10:12), that Christ is set down at the right hand of God; and, moreover, that He is expecting till His enemies be made His footstool. We may well expect, if Christ expects; though for us it may be in suffering and conflict. He awaits the moment when He will come to reign, and bring full blessing to His own, whether in heaven or whether on the earth, and banish evil from both places.
It is needful then to have patience, so that neither will, nor weariness in the conflict may take possession of the soul. It is certain that God's time is the best, that which divine wisdom and love may appoint. We have the affections set on the Lord and on things above, so that we may look for Him with desire, yet with broken will and firm faith, leaving His return to the decision of God. We cannot hasten Him; but the heart must have perfect trust in His love. Sure it is that the Lord waits with more love than that with which we expect Him, calm in trust, and patient in our walk through the wilderness. It is sweet to wait for Christ, for fullness of joy with Him. Thanks be to God, He " draweth nigh."
Two practical consequences are drawn by James from this expectation of the Lord. First, the Christian must not resist evil. The Just One did not do so. He must wait with patience, as the husbandman waits for the precious fruit of the earth, and has long patience for the early and the latter rain-the Lord's means of bringing the fruit of His harvest to perfection. The Christian must stablish his heart amid the vicissitudes of life and the persecutions of the world, the constant enemy of the Lord, thinking ever of his expectation.
James then exhorts the disciples not to walk in a spirit of complaint and strife one against another. If we expect the Lord, the spirit is quiet and contented; persecution does not irritate us; and we sustain with patience the ills of the desert, resisting as Christ resisted, suffering and enduring wrong, ever trustful in God. We are content and calm with a happy and benevolent spirit, for it is easy for a happy heart to be benevolent. The coming of the Lord will put everything in order, and our happiness is elsewhere. Paul says, " Let your moderation be known unto all men. The Lord is at hand" (Phil. 4:55Let your moderation be known unto all men. The Lord is at hand. (Philippians 4:5)). What a real, powerful, and actual thing was the expectation of the Lord! What power it exercised over the heart! " The judge standeth before the door."
Then examples are given. The prophets were examples of affliction and of patience. They loved and counted happy them that endured. They were not alone. Others had suffered patiently, and were counted happy. For example, if we see one suffer for the name of Jesus in this world unjustly, if he is patient, meek, his heart forgiving those who persecute him, rather than irritated against them, we see then the power of faith and confidence in the love and faithfulness of the Lord. Beholding him calm and full of joy, we exclaim, " How happy grace makes him!" And we ourselves are happy when we suffer; at least we ought to be. But it is one thing to admire others, who are sustained by the Spirit of Christ, and another to glory in tribulation ourselves. A broken will, confidence in God, communion with Him who has suffered for us-this is what is necessary to enable us to glory in tribulation.
Job also is an example; but he is introduced here to show the end of the Lord, that He is very pitiful and of tender mercy. But the example is very instructive. Job was a man, perfect and upright, fearing the Lord, and eschewing evil. But he began to be self-satisfied; he did right, but thought of his own uprightness; it was hidden self-righteousness, and this destroyed his godliness. God does not withdraw His eyes from the righteous. He saw Job's danger, and directed the attention of Satan to him. It was God who began. Satan, the accuser of the saints, insists that Job should be tried and he would prove a hypocrite. God permits him to tempt him, to do to him what he would, putting a limit, however, to his malice. He does, accordingly, all he is allowed to do; yet Job remains submissive, and does not sin with his lips. Satan persists in his accusations, insinuating that if the temptation were increased, he would curse God to His face. God gives him all power, except over his life. But Job still remains faithful, and sins not; he had received good at the Lord's hand, and should he not receive evil? His wife tempts him in vain.
Through grace Job triumphed over Satan, who was unable to shake him. By the grace of God, the efforts of the enemy are conquered. "Ye have heard of the patience of Job." From Satan's accusation of hypocrisy Job is fully justified. But the work of God for his blessing was not yet complete. By His grace, He had sustained His servant's heart against the enemy, and Job had showed himself faithful. Satan had done much as the instrument of the ways of God in bringing misery on him; but his heart was yet untouched; he did not know himself. Quite the contrary. Although the preparation had been made by means of Satan, yet Job was practically justified from his accusations by the grace of God; but if he had been allowed to remain thus, his state would have been still worse; he would at least have been in greater danger than ever. He would have been able to say, " I was meek and upright in prosperity, and now patient in adversity." It was necessary that God should finish His work, and that Job should know his own heart.
Job's friends come to see him, and remain seated, stupefied by the condition in which they find him. Alas! pride is often awakened before men, and being wounded, irritates the heart; and fortitude fails in presence of sympathy. However this was the bottom of Job's heart shows itself when his friends are present. He curses the day of his birth. Job is naked, not only before God-which we all are-but, what is equally painful, before himself. Where now is his gracious meekness? He fights against God, calling himself more just than He. Still it is beautiful to see that at the bottom of his heart there were just and true thoughts of God.
His friends pretended that the world was a perfect demonstration of the government of God; in consequence of which Job, since he professed godliness, was a hypocrite. This unjust judgment, however, he resists; declaring that, though the hand of God may be often manifested, yet He allows evil to run its course without interfering; because the wicked prosper. But he allows the bitterness of his heart to appear. And though Job may be accused of making himself more righteous than God, yet God still governs; He does not withdraw His eyes from the righteous, and chastens them in love. Then God manifests Himself to Job, and shows him the folly of contending with Him And now he owns his error and his nothingness. Instead of saying, " When the eye saw me, it gave witness of me," he says, " Now mine eye seeth Thee; wherefore I abhor myself, and repent in dust and ashes."
He knows himself before God. Then God can bless him, even more than at the beginning. Such is the end of the Lord! Job was patient in the greatest misery and trial; God sounded his heart, and then blessed him abundantly.
Verse 12. James continues the subject that is the scope of his teaching. The will must not work, nor the flesh manifest itself. The motions of nature must be held in check, and the heart kept from following these motions of impatience, which are only too natural to the carnal mind.
If a man swears, he allows this impatience of the heart to work, forgets the glory and majesty of God, and associates Him with unsubdued flesh in order to strengthen an assertion or support a vow without reverence; or, instead of God, he invokes some creature whom he invests with the authority and power that belong to God alone. The root of this is an unsubdued will, the unrestrained passion of the heart. Intuitively conscious of his inability to assure the effect of his thoughts, man introduces God irreverently, just as a heathen would a deified creature, as the occasion presented itself. This is not lust, but the unchecked impulse of the flesh (Col. 3:88But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Colossians 3:8)). It is irreverence, the presumption and independence of the human spirit, roused to the highest pitch.
This is why James says, " But above all things " he desired that, in peace and quietness, our communication may be yea and nay, calmly in the fear of God. It is all-important to keep the motions of nature in check. We should do so if we saw God before us. We should certainly do so in the presence of a man whom we desired to please; but God is always present, and to fail in this quietness and moderation is a proof that we forget His presence.
Verse 13. James sets the soul free from the customs of the world. Man seeks to deceive himself, forgetting his thoughts in folly, and thus to find relief from the cares and troubles he cannot escape from; but, thanks be to God, He gives help and refuge to the heart in His love, and carries our cares for us. He is not willing that we should be ignorant of the trials of life; He who withdraws not His eyes from the righteous sends them for our good. Not a sparrow falls to the ground without our Father—not only without the will of God, but without Him who loves us as a tender Father. He may indeed chasten us; but He remembers us; and it is in order to sanctify us, and draw our hearts near to His.
In drawing nigh to God in afflictions the will is subdued, and the heart comforted and encouraged. God Himself is revealed to the soul, and works in it by His grace; and consciously in His presence, it can say, " It is good to have been afflicted." And not only are we brought nigh to God, but we open our heart to Him who is full of grace, and who desires that we should do so. Not only are we subject to His will, but we present our anxieties before Him. " Be careful for nothing; but in everything by prayer and supplication with thanksgiving, let your requests be made known to God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus " (Phil. 4: 67). Here it is a question of care; but in affliction we find the same consolation and rest.
" Who comforteth us in all our tribulation," says the apostle Paul, appealing to the Father of mercies, and the God of all comfort. The hearts of the Philippians were filled with peace through the consolation poured into them. This may happen through circumstances; but the Spirit of God says, " God that comforteth those that are cast down, comforted us by the coming of Titus." Paul was altogether cast down because he had not found Titus, whom he had sent to the Corinthians, who were walking in much evil. He had left an open door for the gospel at Troas, and now his heart had reached the point of even regretting that he had written his first inspired epistle. His faith had got below the power of God, who had led him to write it. Arrived in Macedonia, still in search of Titus, but bearing testimony to Christ, however, the apostle had no rest in the flesh, but was troubled on every side; without were fightings, within were fears. God allowed him to feel his weakness; but it is worth while being afflicted, if God Himself becomes our comforter. Titus arrives, bringing good news of the effect of his first epistle, and the apostle is filled with joy. God often takes away the affliction itself, fills the heart with gladness, and pours His consolation into it; and then it becomes riper by communion with Him. In every affliction prayer is our refuge; thus we acknowledge our dependence, and trust to the goodness of God. The heart draws nigh to Him. It tells Him its need and its conflict, placing them before the throne and on the heart of God, who replies either by rendering our circumstances happy, or by pouring His own consolations into our hearts-an answer yet more precious than outward happiness -but always by what is best for us, working in perfect love.
The godly soul, under the influence of grace, approaches God also in gladness; if it confine itself to that which is the occasion of happiness only, and reposes in it alone, this is a danger for it. But as God is a refuge in trouble, so also He is the portion of the soul in happiness. If I have an occasion of joy, I communicate it to my friend, so that he may rejoice with me, and thus the joy is redoubled. But to the Christian there is more than this; his heart feels that God is the source of blessing and the cause of happiness. Even though there be no special reason for gladness, yet his heart is joyous, and the godly soul that lives in communion with God, seeks to have God with it in happiness.
But if the soul be given up to the joy, this becomes vain and light; the heart wanders from God, and folly enters into it. In trial, dependence on God makes itself felt, but in happiness there is, a danger of forgetting this dependence, and the joy often ends in a fall. In any case, the flesh is active, and God is forgotten. James desires then-and this is very important for the Christian-that gladness should be tempered with godliness.
When thoughts of God exist, they are to be expressed in psalms and in thanksgiving. God is present in joy and faith, and communion and spiritual power are increased by the sense of His goodness. Thus one engaged in the business of life is encouraged and strengthened amid the toils of the wilderness by a more profound sense that God is for him.
Verse 14. Affliction and happiness lead James to another matter which arose among the Christians-sickness, often, though not always, the effect of chastisement from the Lord. Disease like death, entered through sin, and now is found in all the course of human history. But not even a sparrow falls to the ground without the hand of God our Father, as the Lord tells us. And ills belong to the natural state of mankind; God makes use of them to correct His children. " He withdraweth not His eyes from the righteous." In either case-whether the ills natural to man, or the chastisement of God-He makes use of them, when the heart, instead of receiving all that happens with indifference, draws nigh to God, who thinks of the trials of His people, and considers the submission and the cry of those whom He chastens.
The prayer of faith saves the sick, and if the malady be the fruit of sin, that which has caused it shall be forgiven. The sufferer owns the hand of God in his sickness, and He responds to the faith of him who prays to Him. In the ways of God there are two kinds of forgiveness-justification for eternity, according to chapter 4. of the Epistle to the Romans, and 10. of that to the Hebrews, is the blessing that belongs to those who trust to the efficacy of the blood of Christ-that is, that their sins are no longer imputed to them. " Whom He called, them He also justified, and whom He justified, them He also glorified." God has been occupied with their sins on the cross, has canceled them forever, and remembers them no more.
There is, however, the government of God, of a Father, but of a holy Father, who loves His children too much to allow them to walk in evil. In the book of Job, when Elihu says that God withdraws not His eyes from the righteous, while indicating the blessing that flows naturally from the favor of God, the effect of His grace, he speaks immediately of chastisement, thus clearly explaining Job's case. Here the Spirit of God supposes the possibility of a case of actual failure, speaking of actions. But this is not always the ground of chastisement. In Job 33 it is said that God seals His instruction by chastisement, that He may withdraw man from his purpose, and hide pride from man. He hinders evil, as in the case of Paul (2 Cor. 12) He humbles man in order to prepare him for blessing. In every case He makes all things work together for good to those that love Him (Rom. 8:2828And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:28)).
Now if the will be not broken, we lament, murmur, and rebel against God; but if the soul looks to Him, owning His hand, whether in the ills natural to sinful man, and to which he is heir (though never without the hand of God), or in positive chastisement, even though he may be ignorant why it is sent, he can turn to God, own his state as the effect of His will, and seek the remedy in His grace, submissive to and depending on His power and will. But it is only the faith of true Christians that can draw down the answer and the blessing from above.
James now speaks no longer of the synagogue, but of the assembly. In order to receive blessing, we must possess true faith; and God has placed blessing in the assembly, in true believers. There it is found by faith in His government and discipline. When sin is manifested openly, so that a man who is known as a brother may be called wicked, it is the duty of the assembly to put- him away from among them. Then the sins are bound on him who is excluded, and if he humble himself, and recognizes his sin from the bottom of his heart, then the assembly ought to receive him again (2 Cor. 2) In this sense, of administration, the sinner is forgiven (vers. 7, 8): his bands are loosed. And this holds good for two or three, if gathered in the name of Christ, in the unity and power of. the Holy Ghost (Matt. 18.): for it is only by the Spirit that this can be done in truth. It is necessary, moreover, that it should be the action of the assembly as such, not only because the promise belongs to it, but in order that it may purify itself. It is to the assembly that the exhortation of 2 Cor. 2:7,87So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8Wherefore I beseech you that ye would confirm your love toward him. (2 Corinthians 2:7‑8), is addressed. And this solemn act is bound in the presence of Jesus, according to His promise.
Here it is not a question of the sins that bring the judgment of the assembly on an individual, but of the ways of God Himself in the every-day circumstances of life, or, it may be in more direct chastisement on His part. Now the individual who recognizes the hand of God, not thinking of what happens to him as the result of accident, seeks the intervention of God according to His grace. But the assembly is now the place where He has placed His name and His blessing, and it is the ordinary administrator of His grace. Christ is there; and when the assembly was in order, the elders who watched over it were sought for by the sufferer, in order to receive this grace and blessing of God.
Yet it was personal faith which, through prayer, brought the special blessing from heaven-" the prayer of faith," as it is said. The elders were merely a sign of this special intervention of God, as we see in Mark 6:1313And they cast out many devils, and anointed with oil many that were sick, and healed them. (Mark 6:13). There miracles were wrought by those specially sent by Christ, with power given them for this purpose; here it is the blessing of God in the bosom of the assembly, administered by its chiefs, provided faith there existed. Now order no longer exists, but Christ does not forget His assembly. The promise to two or three gathered in His name, in the unity of His people, remains ever sure; and, if there be faith in those who watch over them, the answer from God will be the same. One cannot expect blessing to flow in its natural current if the channels be broken and destroyed. But the case is the same now as then, and His power remains unchangeable. How precious to know it! When the Lord chides the disciples for their unbelief, He says also, " Bring him unto me; " and the child was healed (Mark 9:1919He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. (Mark 9:19)).
Hence James recalls the case of Elijah, who was a man subject to like passions as we are; yet, in answer to his prayer, it rained not for three years and six months. The outward order of the assembly is gone; but the power, the love, and the faithfulness of the Lord remain without change. He may make us sensible that, on account of the sin of the assembly, we 'are no longer as we were at the beginning; nevertheless, where God gives faith, the answer on His part will never fail. That is not godliness which is insensible to the loss sustained after the time of the apostles through the unfaithfulness of the assembly; but neither is that godliness which doubts the power of Christ, if God give faith to make use of it.
When it is said that sins shall be forgiven, the meaning is that, when the brother comes to himself, and owns the hand of God (if it be his sins that have brought chastisement on him, and that hinder his disease from being cured), they shall be forgiven him as to the discipline of God in His government. This discipline is shown in chastisement, that is, in the sickness; but if this be removed, discipline is at an end, and the sins are remitted.
There is here yet another more general direction, depending, however, on the state of the church. We have seen that when things were in order, the sufferer was to call for the elders; and this can still be done by sending for those who are practically elders. But faith given by God, and therefore working on His part, must be in these. But whatever may be the state of ruin into which the assembly of God have fallen, we can always confess our faults to each other, and pray for each other, so that they may be cured. This does not require the existence of official order, but supposes humility, confidence, and love among the brethren.
We cannot confess our faults if confidence in the love of a brother do not exist. We may choose a wise and discreet brother (instead of revealing all to the indiscreet), but as to the disposition of the guilty soul, this choice cannot change anything. Not hiding the evil, but opening the heart, we relieve the burdened conscience, and therefore the body also. Truth asserts itself in the heart, and the guilty soul seeks not a fair reputation, since that would only be false, but a pure conscience before God. God takes pleasure in setting the conscience, and also the body, free from suffering, if it be necessary; and then the heart becomes happy in the sense of His favor. A pure and true conscience is a source of joy before God.
It is very important to remember that there is a government of God over His children. It is not a question of their justification or forgiveness in that sense. It supposes that we are righteous in His eyes as to salvation (Job 36) Then the Lord keeps His eye on us, blesses us, and makes us alive to His favor, if we walk well and enjoy God. But if we do not walk well, He warns us, and if we do not listen to His voice, chastises us, in order to awaken the slumbering soul that is beginning to forget Him. It is His goodness, His wonderful long-suffering, His love for us, that never grows weary.
Verse 19. Finally, James adds a promise in order to encourage our souls to seek the blessing of others. He who converts a soul from the error of his ways, is not only the means of saving it, if it be a sinner who is walking in his sins, or a Christian who is walking in evil, but he shall hide a multitude of sins. Whether it be the case of an unconverted soul, it is saved, or that of a Christian walking in evil, he is at least arrested in the way of perdition.
The second case requires a little explanation. Sin is hateful in the eyes of God, and He sees everything. When we think of the state of the world, we understand how wonderful His patience is. Now the conversion of a sinner takes away all his sins from before these eyes. He sees them no more, as though they were at the bottom of the sea, as it is written. Now they are canceled. It is in this sense that it is said, " Charity shall cover a multitude of sins." They exist no longer as an offensive object to the eyes of God. If we do not forgive the faults of a brother, enmity remains as a wound in the body before God, and one which cannot be healed. But when he is forgiven, love is the object that presents itself to God, an object well-pleasing to His heart. Thus when a sinner is converted-restored, the love of God finds its pleasure in him, and the offensive object is removed from His eyes.
In the Epistle of James we find but little doctrine, but rather the breastplate of righteousness, the manifestation of faith by works in the Christian walk; and submission to the hand of God, and patience under His government, are unfolded in a way of great service to the Christian.