is claiming sure victory not on his greatness but on the power of the Lord Almighty. David          Judges 16:17-30

 

JAMES, THE LETTER The Letter of James belongs to the section of the New Testament usually described as the "General Epistles." The letter is one of exhortation for practical Christianity. The author stated principles of conduct and then frequently provided poignant illustrations. The author's concerns were clearly more practical and less abstract than those of any other New Testament writer. No other New Testament book has received criticism to the extent encountered by this epistle.

Author Verse one of the letter identifies James as the "servant of God" and the author of the letter. Several possibilities for proper identification of this "James" include (1) James the brother of John and the son of Zebedee, (2) James the son of Alphaeus, one of the twelve apostles, or (3) James the half brother of Jesus, a younger son of Mary and of Joseph. Of the three, James the brother of the Lord is the most likely choice. See James 3. Tradition of the early church fathers universally ascribes the letter to James, the pastor of the church in Jerusalem.
    The general content of the letter is a call to holiness of life. This accords well with what is known of the life of James. Church tradition noted his exceptional piety, reporting that the knees of the saintly James were like those of a camel due to the unusual amounts of time spent on his knees before God. The author of the epistle was also steeped in the Old Testament outlook in general and in Judaism in particular.
    On the other hand, James the brother of John, the son of Zebedee cannot be the author since he became an early martyr (Acts 12:1-2), his death almost certainly predating the writing of the Letter of James. Little is known of James the son of Alphaeus--too little to conjecture that he was involved in the writing of the epistle. Scholarly theories that later disciples of James gathered his teachings and published them in a Greek style too exalted for James are not necessary to explain the evidence.

Recipients Although some passages appear to address unbelievers (Jas. 5:1-6), the letter is addressed to "the twelve tribes in the Dispersion" (1:1 NRSV). Reference to the "twelve tribes" suggests that the recipients were Jews. Specifically, reference is made to the "Jews of the dispersion." This phrase recalled the scattering of the Jewish nation first in 722 B.C. when the Northern Kingdom of Israel fell to the Assyrian Empire and finally in 586 B.C. when the Southern Kingdom of Judah fell to the marauding Babylonians under Nebuchadnezzar.
    However, James clearly had a still more narrow focus. Apparently, James had in mind the "Christian" Jews of dispersion. This may be conjectured from James' identification of himself (1:1) as a servant of Jesus Christ as well as from references like having "the faith of our Lord Jesus Christ" (2:1).

Date Supposing an early date of writing may account for the peculiarity of the address. James' martyrdom by A.D. 66 provides us with the latest possible date of writing. Evidences of a very early date, such as the mention of those coming into the "assembly" (Greek, sunagoge), point to a time very early in Christian history, perhaps prior to the Jerusalem Conference in A.D. 49-50.
    Though some Bible students date James after A.D. 60, many scholars are convinced that James is the first book of the New Testament to be written, some dating it as early as A.D. 48. As such, it provides the reader with a rather remarkable insight into the developing concerns of the church in its earliest era.

Occasion The letter was evidently the product of concerns on the part of early pastoral leadership about the ethical standards of early Christians. Therefore, the subject matter includes an analysis in chapter 1 of how to respond to temptation and trial (1:1-18). The necessity of "doing" the word as well as "hearing" the word is the focus of James 1:19-27. Treatment of the poor and the appropriate management of wealth are topics of concern in James 2:1-13 and 5:1-6. The waywardness of the tongue and the necessity of its taming are discussed in chapter 3. Conflicts and attitudes to other Christians is the subject of chapter 4. Appropriate responses to life's demands and pressures are suggested in chapter 5.

James' Contributions Some scholars have compared James to the Old Testament Book of Proverbs. In many respects the two are quite different. However, the comparison is valid from the perspective of ethical instruction. The theme of the book is that practical religion must manifest itself in works which are superior to those of the world. The essence of such works covers the areas of personal holiness and service to others, such as visiting "the fatherless and widows," and keeping onself "unspotted from the world" (1:27). These "works" further demand active resistance to the devil (4:7), submission to God (4:7), and even brokenhearted repentance for sins (4:9).
    Patience in the wake of trials and temptations is the subject both of the introduction and of the conclusion of the epistle. Readers are to "count it all joy" when trials come (1:2) and expect reward for endurance of those trials (1:12). In James 5:7-11 James returns to the subject, citing both Job and the prophets as appropriate examples of patience in the midst of tribulation.

Questions and Challenges of James Two difficult and widely debated passages in James challenge Bible students. In 2:14-26, James argued that "faith if it hath not works is dead" (2:17). This apparent contradiction to the teaching of the apostle Paul has caused much consternation among some theologians. For example, Martin Luther referred to the book as "an epistle of straw" when compared with Paul's writings.
    More careful exegesis has shown that the contradiction is apparent rather than real. James argued that a faith that is only a "confessing faith," such as that of the demons (2:19), is not a saving faith at all. The demons believed in God in the sense of "intellectual assent," but they were void of belief in the sense of "commitment." Orthodoxy of doctrine which does not produce a sanctified life-style is, in the final analysis, worthless.
    In 5:13-18 James spoke of healing and its means. Actually, this passage only treats the subject of healing incidentally. The actual purpose of the discussion is to stress the effectiveness of the earnest prayer of a righteous man (5:15-16). This is illustrated by a reference to Elijah, whose prayers were sufficient alternately to shut up the heavens and then to open them (5:17-18).
    Whatever else may be intended, clearly the prayer of faith "saves the sick." The anointing oil, whether medicinal, as some have argued, or symbolic, as others have held, is not the healing agent. God heals, when He chooses to heal (4:14), as a response to the fervent prayers of righteous men.
    The Letter of James remains of lasting value and consequence to the Christian confronted by an increasingly secular world. Christ ought to make a difference in one's life. That is the theme and mandate of James.

Outline 

I. Salutation (1:1)

II. True Religion Is Developed by Trials and Testing (1:2-15).
    A. Joy is the correct response to times of testing (1:2).
    B. The testing of faith can result in steadfastness which, when mature, enables us to be perfect, complete, and lacking in nothing (1:3-4).
    C. True wisdom comes from God and is available to those who ask in faith, not doubting (1:5-8).
    D. Wealth may be a test of faith, not a proof of faith (1:9-11).
    E. Perseverance under trial leads to blessing (1:12).
    F. Temptation comes from within, not from God, and is to be resisted (1:13-15).

III. True Religion Is Initiated by Faith (1:16-2:26).
    A. Salvation by faith is a gift from God, as are all good gifts (1:16-17).
    B. Salvation as an expression of God's will is related to God's Word (1:18-27).
        1. We are to receive God's Word (1:18-21).
        2. We are to do God's Word, not just hear it (1:22-25).
    C. Saving faith does not show favoritism but shows love to all (2:1-13).
    D. Saving faith issues in godly attitudes and actions (2:14-26).

IV. True Religion Is Guided by Wisdom (3:1-18).
    A. The wise person controls the tongue (3:1-12).
    B. Earthly wisdom is characterized by evil attitudes and actions (3:13-16).
    C. The wise person's life is characterized by moral behavior (3:17-18).

V. True Religion Is Demonstrated by Works (4:1-5:12).
    A. Avoid acting selfishly instead of asking God (4:1-3).
    B. Avoid being friendly with the world (4:4-5).
    C. Possess the proper attitude toward self--being humble, not proud or presumptuous (4:6-10).
    D. Avoid speaking against or judging other Christians (4:11-12).
    E. Avoid presuming on God's time (4:13-16).
    F. Do not fail to do what you know is right (4:17).
    G. Avoid depending on wealth (5:1-3).
    H. Avoid treating persons unjustly (5:4-6).
    I. Do not be impatient, for the Lord is coming (5:7-11).
    J. Do not take oaths (5:12).

VI. True Religion Is Expressed in Prayer (5:13-20).
    A. Prayer, including intercession, is a significant part of true religion (5:13-16).
        1. Prayer is a proper response to suffering and illness (5:13-14).
        2. Prayers are to be offered in faith, with right motives (5:15).
        3. Prayer includes confession of sins (5:16a).
    B. The righteousness of the person praying is related to the effectiveness of the prayer (5:16b).
    C. All humans can pray and be heard (5:17-18).
    D. Intercession for sinners is an important Christian responsibility (5:19-20).

Paige Patterson

James 5:1-20

The two classes in Israel are distinctly marked here in contrast with one another, with the addition of the walk which the Christian ought to pursue when chastised by the Lord.

The apostle gives the coming of the Lord as the term of their condition, both to the unbelieving rich oppressors in Israel, and to the poor believing remnant. The rich have heaped up treasures for the last days; the oppressed poor are to be patient until the Lord Himself shall come to deliver them. Moreover, he says, deliverance would not be delayed. The husbandman waits for the rain and the times of harvest; the Christina for his Master's coming. This patience characterizes, as we have seen, the walk of faith. It had been witnessed in the prophets; and in the case of others we count them happy which endure afflictions for the Lord's sake. Job shews us the ways of the Lord: he needed to have patience, but the end of the Lord was blessing and tender mercy towards him.

This expectation of the coming of the Lord was a solemn warning, and at the same time the strongest encouragement, but one which maintained the true character of the Christian's practical life. It shewed also what the selfishness of man's will would end in, and it restrained all action of that will in believers. The feelings of brethren towards each other were placed under the safeguard of this same truth. They were not to have a spirit of discontent, or to murmur against others who were perhaps more favoured in their outward circumstances: "the judge stood before the door."

Oaths displayed still more the forgetfulness of God, and the actings consequently of the self-will of nature. "Yea," ought to be yea, and "Nay," nay. The actings of the divine nature in the consciousness of the presence of God, and the repression of all human will and of sinful nature, is what the writer of this epistle desires.

Now there were resources in Christianity both for joy and sorrow. If any were afflicted, let them pray (God was ready to hear); if happy, let them sing; if sick, send for the elders of the assembly, who would pray for the sufferer and anoint him, and the chastisement would be removed, and the sins for which, according to God's government, he was thus chastised, would be forgiven as regards that government; for it is that only which is here spoken of.

 

The imputation of sin for condemnation has no place here. The efficacy of the prayer of faith is set before us; but it is in connection with the maintenance of sincerity of heart. The government of God is exercised with regard to His people. He chastises them by sickness; and it is important that truth in the inner man should be maintained. Men hide their faults; theydesire to walk as if all were going on well; but God judges His people. He tries the heart and the reins. They are held in bonds of affliction. God shews them their faults, or their unbroken self-will. Man "is chastened also with pain upon his bed and the multitude of his bones with strong pain." (Job_33:19) And now the church of God intervenes in charity, and according to its own order, by means of the elders; the sick man commits himself to God, confessing his state of need; the charity of the church acts and brings him who is chastised, according to this relationship, before God — for that is where the church is. Faith pleads this relationship of grace; the sick man is healed. If sins — and not merely the need of discipline — were the cause of his chastisement, those sins will not hinder his being healed, they shall be forgiven him.

 

The apostle then presents the principle in general as the course for all, namely , to open their hearts to each other, in order to maintain truth in the inner man as to oneself; and to pray for each other in order that charity should be in full exercise with regard to the faults of others; grace and truth being thus spiritually formed in the church, and a perfect union of heart among Christians, so that even their faults are an occasion for the exercise of charity (as in God towards us), and entire confidence in each other, according to that charity, such as is felt towards a restoring and pardoning God. What a beautiful picture is presented of divine principles animating men and causing them to act according to the nature of God Himself, and the influence of His love upon the heart.

We may remark, that it is not confession to the elders that is spoken of. That would have been confidence in men — official confidence. God desires the operation of divine charity in all. Confession to one another shews the condition of the church, and God would have the church to be in such a state, that love should so reign in it, that they should be so near to God, as to be able to treat the transgressor according to the grace they know in Him: and that this love should be so realised, that perfect inward sincerity should be produced by the confidence and operation of grace. Official confession destroys all this — is contrary to it. How divine the wisdom which omitted confession when speaking of the elders, but which commands it as the living and voluntary impression of the heart!

 

This leads us also to the value of the energetic prayers of the righteous man. It is his nearness to God, the sense that he has consequently of that which God is, which (through grace and the operation of the Spirit) gives him this power. God takes account of men, and that according to the infinitude of His love. He takes account of the trust in Himself, the faith in His word, shewn by one who thinks and acts according to a just appreciation of what He is. That is always faith, which makes sensible to us that which se do not see — God Himself, who acts in accordance with the revelation that He has given of Himself. Now the man who in the practical sense is righteous through grace, is near to God; as being righteous, he has not to do with God for himself with regard to sin, which would keep his heart a t a distance; his heart is thus free to draw nigh to God, according to His holy nature on behalf of others; and, moved by the divine nature, which animates him and which enables him to appreciate God, he seeks, according to the activity of that nature, that his prayers may prevail with God whether for the good of others or for the glory of God Himself in His service. And God answers, according to that same nature, by blessing this trust and responding to it, in order to manifest what He is for faith, to encourage it by sanctioning its activity, putting His seal on the man who walks by faith.

The Spirit of God acts we know in all this; but the apostle does not here speak of Him, being occupied with the practical effect, and presenting the man as he is seen, acting under the influence of this nature in its positive energy with regard to God, and near to Him, so that it acts in all its intensity, moved by the power of that nearness. But if we consider the action of the Spirit, these thoughts are confirmed. The righteous man does not grieve the Holy Ghost, and the Spirit works in him according to His own power, but acting in the man according to the poser of his communion.

Finally, we have the assurance that the ardent and energetic prayer of the righteous man has great efficacy: it is the prayer of faith, which knows God and counts upon Him and draws near Him. The case of Elijah is interesting, as shewing us (and there are other examples of the same king) how the Holy Ghost acts inwardly in a man where we see the outward manifestation of poser. In the history we have Elijah's declaration: "Jehovah liveth, there shall not be dew nor rain these years, but according to my word." This is the authority, the power, exercised in the name of Jehovah. In our epistle the secret operation, that which passes between the soul and God, is set forth. He prayed, and God heard him. We have the same testimony on the part of Jesus at the tomb of Lazarus. Only that in the latter case we have the two together, except that the prayer itself is not given — unless in the unutterable groan of Christ's spirit.

Comparing Galatians 2 with the history in Acts 15, we find a revelation from God which determined Paul's conduct, whatever outward motives there may have been which were known to all. By such cases as those which the apostle proposes to the church, and those of Elijah and the Lord Jesus, a God, living acting, and interesting Himself in all that happens among His people, is revealed to us.

There is also the activity of love towards those who err. If any one departs from the truth, and they bring him back by grace, let it be known that to bring back a sinner form the error of his ways is the exercise — simple as our action in it may be — of power that delivers a soul from death; accordingly all those sins which spread themselves in their odious nature before the eyes of God, and offended His glory and His heart by their presence in His uniVerse, are covered. The soul being brought to God by grace, all its sins are pardoned, appear no more, are blotted out form before the face of God. The apostle (as throughout) does not speak of the power that acts in this work of love, but of the fact. He applies it to cases that had happened among them; but he establishes a universal principle with regard to the activity of grace in the heart that is animated by it. The erring soul is saved; the sin put away from before God.

Charity in the assembly suppresses, so to speak, the sins which otherwise would destroy union and overcome that charity in the assembly, and appear in all their deformity and all their malignancy before God. Whereas, being met by love in the assembly, they go no farther, are, as it were (as regards the state of things before God in this world). dissolved and put away by the charity which they could not vanquish. The sin is vanquished by the love which dealt with it, disappears, is swallowed up by it. Thus love covers a multitude of sins. Here it is its action in the conversion of a sinner.

Note #2

It is well to remember that this is carried out in respect of the governing ways of God, and thus under the title of Lord — a place which Christ specially holds, though here the term is used generally. Compare Jam_5:11, and the general Jewish reference of the passage. To us we have one God the Father, and one Lord Jesus Christ. He is become Lord and Christ, and every tongue shall confess that Jesus Christ is Lord.