James 1:1-18 Part 1 Bible Teaching

James 1.8
January 11th 2015
Meat

Welcome.

Prayer
Music
Silence

Sermon –

Now one of the complaints men like Luther (and others) have had against the book of James is the approach the writer takes to presenting his ideas.

Because they are not readily observed as systematic or linear (like Paul) there has been criticism of the epistle.

Admittedly even in English James is a bit tougher to assimilate into a smooth flowing narrative than other books of the Bible.

That being said however access into the mind or writing style of James is available through one simple but repetitive action – reading and re-reading him.

For example, after the first verse it seems that James gives us insights into suffering temptation and trial and the benefits of patience.

And it seems like his thought on this concludes at verse five where he then speaks of asking God for wisdom in faith – a topic which seems to go on until verse eight.

Then it seems like (at verse 9) he then begins to compare the state of people of low status verse the rich and he appears to do this through verse 11 and then at verse 12 he appears to pick the topic back up of temptation (which he started with at verse 2) and from verse 12 through 15 he seems to address this again.

But then at verses 16-18 he seems to speak of God and his ways of giving gifts and such . . .

(beat)

But I would suggest that James is talking about the same thing – from verse 2 – 18 – and it is incumbent on us to try and see what he is trying to say.

So let’s read verses 1-18 and begin to work our way through them.

James 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
2 My brethren, count it all joy when ye fall into divers temptations;
3 Knowing this, that the trying of your faith worketh patience.
4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
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.
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.
7 For let not that man think that he shall receive any thing of the Lord.
8 A double minded man is unstable in all his ways.
9 Let the brother of low degree rejoice in that he is exalted:
10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
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.
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.
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:
14 But every man is tempted, when he is drawn away of his own lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
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.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

Alright, back to verse 1 – the introductory passage.

“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”

Scholars note the fact that to establish authority James does not refer to himself as an apostle here.

But as we said last week he is not alone in this admission since Paul does not introduce himself as an apostle in Philippians, Thessalonians or Philemon and neither does John in his epistles.

What’s the big deal about naming oneself an apostle?

In the last verse of John 15 Jesus says to the eleven men the following him about the Holy Spirit –

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

Then He adds, speaking of them LIKE He spoke of the Holy Spirit –

27 And ye also shall bear witness, because . . .ye have been with me from the beginning.

In other words, Jesus Himself explains the value of their apostolic witness – it had the value that it did “BECAUSE they had been with Him from the beginning” (of His ministry – apparently seeing all He had done and hearing all He had said).

Speaking of the import of this apostolic witness Luke wrote at the introduction of his gospel:

(Luke 1:2) “we . . . which from the beginning were eyewitnesses, and ministers of the word.”

Prior to ascending into the clouds Jesus said to the apostles in Acts 1:8:

“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

As witnesses, they bore truths in word, deed, and by doing miracles (another attestation of apostolic authority) and in authoring scripture.

In the opener of his epistles John the Beloved emphasizes the importance of what these men did, saying:

1st John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.

When it came to choosing a twelfth apostle (errantly, I would suggest, by the way) and ultimately picking Mathias throught the archaic manner of casting lots, Peter said the qualifications must be that . . .

(Acts 1:21) . . . the men . . . (must come from they) which have companied with us all the time that the Lord Jesus went in and out among us,
22 Beginning from the baptism of John, unto that same day that he was taken up from us, (and) must one be ordained to be a witness with us of his resurrection.

So wait! If Peter said these were the qualifications for the next apostle they would choose . . . what about Paul? He was certainly called as an apostle – even the apostles agree that he was an apostle!

In fact Paul wrote in 1st Corinthians 9:1

“Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord?

So while Paul was certainly a witness of the resurrected Christ what can we say about Him NOT being a witness who was with Him from the beginning?

Possibly that he was taught of Christ for the same amount of time in the desert – but the facts of this remain unclear.

Paul himself says he was taught by revelation. After calling himself an apostle he says in Galatians 1:12.

“For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.”

There is plenty of conjecture when Paul actually received this revelation, with most taking his three years in the desert as the time he was enlightened but we have no concrete passages to support this conjecture.

So, according to what the Bible actually tells us, Paul was different from the other apostles in that he had NOT witnessed everything Jesus did from the beginning.

Is it possible that the other apostles were made to witness all that Jesus did because they were witnesses to the Messiah to the House of Israel who were privy to prophecy about Him but Paul, who was sent to the Gentile world only needed to testify that He lives on as a resurrected being?

I personally think there is something to this. The stance is supported by the idea that what Jesus taught in the Gospels was never to Gentiles but to the House of Israel, and that it is a mistake to try and assign the Gospel teachings to unconverted gentiles because they would never comprehend the meaning without having first been under the Law?

Some things to consider.

Finally, in terms of apostles, scripture says they would not only work miracles but they would suffer death for the cause.

Paul said in 1st Corinthians 4:9:

“For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.”

With this being the biblical case, and the fact that no more apostles were replaced or called as the original were killed off, we can see that the “special witnesses of the life, death, and resurrection of the Lord Jesus was limited to twelve men and theirs was a highly specialized and unique call – one never to be replicated again because the life and death and resurrection of Christ cannot be replicated again.

I think it is also interesting that if this was James the Mikron, the little, who was referred to as the brother of the Lord that He didn’t “name drop” this familial connection here.

It’s not that I think he should have but the fact that he didn’t shows the humility of the man (or suggests this was a different James).

As we said last week, with the Lord Himself esteeming the title servant as the greatest in the kingdom it may be that James simply (and humbly) adopted this title to his person.

If we really think about this if James actually appealed to family relationships (relationship through flesh and blood ) it would be akin to Him appealing to things of the flesh (genealogy, blood relations) instead of the things that matter most in
Christianity, which are by things of the Spirit.

In other words, if this epistle was written by James the less we have proof of his spiritual integrity and humility in the fact that he doesn’t reveal his earthly relationship to Christ in the flesh but instead identifies His relationship with Him as merely His servant.

He adds:

“To the twelve tribes which are scattered abroad.”

When were the twelve tribes scattered abroad” we might ask.

The Greek word for scattered abroad is DEE-ASPORA (not diaspora by the way).

The word occurs only here and in two other places – 1st Peter 1:1 (who introduces himself) by saying:

“Peter, an apostle of Jesus Christ, to the strangers scattered (deeaspora) throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia”

And in the Gospel of John (7:35) where, after Jesus said he was going to go away the Pharisees asked:

“Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles”

When did the House of Israel get dispersed out among the Gentile nations and away from Jerusalem?

From what I can tell there were two great “dispersions” –the eastern and the western.

The first happened about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity.

In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other eastern countries, for purposes of travel, commerce, etc., there were many Jews in the east in the times of the apostles.

The other was the western “dispersion,” which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece Proper, and even in Rome.

Now remember, the Hebrew phrase “the twelve tribes,” was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away–leaving, in fact, but two of the twelve in Jerusalem.

So while only Judah and Benjamin remained “unscattered” and in Palenstine they were still referred to as “the twelve tribes.”

Now, one more thought on this introductory verse. Some people have supposed that James here was actually writing to Jews and Jews alone – not even converts to Christianity.

This is doubtful first because Christ is mentioned and he calling himself a servant of Christ would probably avoid doing so if he was writing to a Jewish audience (they hated the name).

If this was a missionary outreach to the unconverted Jew by a Christian convert to Christ there would in all probability be much more in terms of Christ, His divinity, His life, death, resurrection and ascension than there is – a lot more.

So because of these things (plus I’m sure there are many more points that have gone undetected) I believe the epistle was written to scattered Jewish converts to Christ, who in the very next verse James calls “brethren.” (verse 2)

2 My brethren, count it all joy when ye fall into divers temptations;

We can be certain now that James is writing to his Christian brethren who are Jews and by looking at the first verse of chapter 2 our certainty is made concrete as he says there (in addressing an entirely different topic:

“My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”

The topic James launches into also lets us think he writes to Christian converts as he is apparently attempting to lift them up and out of despair, saying:

“My brethren, count it all joy when you call into divers temptations.”

The word tempt and temptations throughout the New Testament all stem from the same root Greek and can mean actual temptation but also “to be tested” or “tried” or “proven” or “solicited” or “provoked” or “made subject to adversity.”

By consulting the other translations we read the King James line when you fall into divers temptations to say:

“when you undergo tests of every sort” (the BBE)
“When you are beset by various temptations” (MNT)

The (NKJV) says:
“when you fall into various trials,”

The (RSV) says, “when you meet various trials,”

The WNT says “whenever you find yourselves hedged in by various trials.”

But I like the Twentieth Century New Testament translation best which says:

“My Brothers, whatever may be the temptations that beset you from time to time, always regard them as a reason for rejoicing,”

“Regard it as a thing to be happy over.”

First of all, we ought not consider such things – whether they are trials, tests (or LISTEN) even temptations to sin – as things that are evil or wrong or off putting – but to instead rejoice over them.

Before we begin to talk about this I get rejoicing (laughing even) in the face of trials or adversity or tests but it sort of goes against our nature to rejoice when we are tempted to sin.

If it’s a sin we can handle I get the rejoicing element. It’s like, “Oh Satan, here you come again.” But if we are under serious temptation – like the type that won’t leave us alone – that doesn’t SEEM like it should be a time for rejoicing, does it?

The writer says it is. And when we think about it the advice can really help in our understanding of what’s going on.

See, whether we have fallen into the clutches of poverty, or calamity, or testing or temptation to sin, the view the writer suggest is one of happiness.

Why?

Because in it we can see God allowing such things to present themselves for good reason . . . for tempering, pruning, testing and cutting back.

Most of the scholars I consulted that we must distinguish the writer saying this about trials and tests and allurement to sin.

I think it is all in the same boat. If God allows Satan to light our farms on fire, take our children in a whirlwind, or cause us to consider committing a crime or sin, God has allowed it for our well-being, and in this, James says:

“Rejoice.”

Most scholars suggest that because later in this chapter James will state that God is neither tempted nor can He tempt anyone to sin and I think we have to accept this at face value as truth.

But if God allows Satan to do things to test us and the testing can lead to sin I’m not sure we are justified in excluding temptation to sin from the meaning here.

Peter also touches on this of trials and temptations and says:

1st Peter 1:6 “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:
7 That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:
9 Receiving the end of your faith, even the salvation of your souls.”

Whatever the trial – whether it be of difficult life circumstance or temptation to sin against God and man, James tells all of us to count it all joy.

Why?

He says in verse 3

3 Knowing this, (realizing) that the trying of your faith worketh patience.

“accomplishes cheerful endurance.”

Did you know that that is how the Greek word for patience is defined? As “cheerful endurance.” I like that.

STOP

Patience is one of the fruits of such a trial, and the grace of patience is worth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Introduction to James chapter 5, Jas 5:1. The sentiment expressed here is found in Ro 5:3. See Barnes for Ro 5:3. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

Let it be fairly developed. Let it produce its appropriate effects without being hindered. Let it not be obstructed in its fair influence on the soul, by murmurings, complaining, or rebellion. Patience under trials is fitted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the will of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul precisely the results which his trials are adapted to accomplish.

That ye may be perfect and entire. The meaning of this is explained in the following phrase–“wanting nothing;” that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out so as to show what they are. Afflictions, perhaps, more than anything else, will do this; and we should therefore allow them to do all that they are adapted to do in developing what is good in us. The idea here is, that it is desirable not only to have the elements or principles of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. See Barnes for 1Pe 1:7. On the word perfect, as used in the Scriptures, see Barnes for Job 1:1. The word rendered entire, (oloklhroi,) means, whole in every part. See Barnes for 1Th 5:23. The word occurs only in these two places. The corresponding noun (oloklhrian) occurs in Ac 3:16, rendered perfect soundness.

Wanting nothing. “Being left in nothing;” that is, everything being complete, or fully carried out.

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 of you lack wisdom. Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner; for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them: but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us, to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of in submission, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we “lack wisdom.” We are shortsighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God. That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Ps 25:9; Isa 37:14; Joe 2:17.

That giveth to all men liberally. The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of Divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mt 7:7-8. The word rendered liberally, (aplwv,) means, properly, simply; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Ro 12:8; 2Co 1:12; 11:3, rendered simplicity; in 2Co 8:2; 2Co 9:13, rendered liberality and liberal; 2Co 9:11, rendered bountifulness; and Eph 6:5; Col 3:22, rendered singleness, scil., of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct, In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.

And upbraideth not. Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Lu 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him. Compare Jer 29:12-13, “Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart.” See also Mt 7:7-8; 21:22; Mr 11:24; 1Jo 3:22; 5:14. This promise, in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what may expect he will bestow it on us, it may be replied,

(1,) That it is through his word–by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;

(2,) by the secret influences of his Spirit

(a) suggesting to us the way in which we should go, and

(b) inclining us to do that which is prudent and wise; and,

(3,) by the events of his Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who “watch daily at the gates, and wait at the posts of the doors” of wisdom, (Pr 8:34,) will not be in danger of going astray, Ps 25:9.

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.

See the passages referred to in Jas 1:5. See Barnes for Mt 7:7, and see Barnes for Heb 11:6 to obtain any favour from God if there is not faith; and where, as in regard to the wisdom necessary to guide us, we are sure that it is in accordance with his will to grant it to us, we may come to him with the utmost confidence, the most entire assurance, that it will be granted. In this case, we should come to God without a doubt that, if we ask with a proper spirit, the very thing that we ask will be bestowed on us. We cannot in all other cases be so sure that what we ask will be for our good, or that it will be in accordance with his will to bestow it; and hence we cannot in such cases come with the same kind of faith. We can then only come with unwavering confidence in God, that he will do what is right and best; and that if he sees that what we ask will be for our good, he will bestow it upon us. Here, however, nothing prevents our coming with the assurance that the very thing which we ask will be conferred on us. Nothing wavering. mhden diakrinomenov. “Doubting or hesitating as to nothing, or in no respect.” See Ac 20:20; 11:12. In regard to the matter under consideration, there is to be no hesitancy, no doubting, no vacillation of the mind. We are to come to God with the utmost confidence and assurance.

For he that wavereth, is like a wave of the sea, etc. The propriety and beauty of this comparison will be seen at once. The wave of the sea has no stability. It is at the mercy of every wind, and seems to be driven and tossed every way. So he that comes to God with unsettled convictions and hopes, is liable to be driven about by every new feeling that may spring up in the mind. At one moment, hope and faith impel him to come to God; then the mind is at once filled with uncertainty and doubt, and the soul is agitated and restless as the ocean. Compare Isa 57:20. Hope on the one hand, and the fear of not obtaining the favor which is desired on the other, keep the mind restless and discomposed.

7 For let not that man think that he shall receive any thing of the Lord.

Compare Heb 11:6. A man can hope for favour from God only as he puts confidence in him. He sees the heart; and if he sees that there is no belief in his existence or his perfections–no real trust in him–no reliance on his promises, his wisdom, his grace–it cannot be proper that he should grant an answer to our petitions. That will account sufficiently for the fact that there are so many prayers unanswered; that we so frequently go to the throne of grace, and are seat empty away. A man that goes to God in such a state of mind, should not expect to receive any favor.

8 A double minded man is unstable in all his ways.

The word here used (diqucov) occurs only here and in Jas 4:8. It means, properly, one who has two souls; then one who is wavering or inconstant. It is applicable to a man who has no settled principles; who is controlled by passion; who is influenced by popular feeling; who is now inclined to one opinion or course of conduct, and now to another.

Is unstable in all his ways. That is, not merely in regard to prayer, the point particularly under discussion, but in respect to everything. From the instability which the wavering must evince in regard to prayer, the apostle takes occasion to make the general remark concerning such a man, that stability and firmness could be expected on no subject. The hesitancy which he manifested on that one subject would extend to all; and we might expect to find such a man irresolute and undetermined in all things. This is always true. If we find a man who takes hold of the promises of God with firmness; who feels the deepest assurance when he prays that God will hear prayer; who always goes to him without hesitation in his perplexities and trials, never wavering, we shall find one who is firm in his principles, steady in his integrity, settled in his determinations, and steadfast in his plans of life–a man whose character we shall feel that we understand, and in whom we can confide. Such a man eminently was Luther; and the spirit which is thus evinced by taking firmly hold of the promises of God is the best kind of religion.