The Epistle of James
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Introduction[i]
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 (Jam_5:14-15),
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.