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Bible Class Commentaries:

James

A

Bible Class Commentary

by

Henry T. Mahan

1

The trying of faith

James 1:1-5

The Epistle of James was not received by many churches without opposition. Some men of the past have rejected it as being without authority. I receive it completely because I see no reason to reject it. It contains nothing unworthy of an apostle of Christ. It is full of beneficial instructions for every believer on the subjects of patience, prayer, humility, good works, the restraining of the tongue, contempt for the world and true faith. The writings of Solomon differ much from those of David, just as the writings of James differ from those of Paul. This diversity, however, does not make us approve of one and condemn the other.

v. 1. 'James, a servant.' In identifying himself, James claims no distinction except that which we all possess, 'servants of God' (Ps. 116:16, 18). We never (nor do we want to) rise above this blessed position, not even in glory (Rev. 22:3).

'And of the Lord Jesus Christ.' In all of our worship, service and praise we honour the Father and the Son (John 5:23). The Father will be honoured, worshipped and known only in the Son (John 14:6). We look to Christ for atonement, acceptance and assistance.

'To the twelve tribes.' The Jewish people were referred to as the twelve tribes, named for the twelve sons of Jacob. I am sure, however, that James had in mind not simply Jews, but believers (of his own nation). They were the true Israel! I am sure also that Gentile believers are not excluded from this salutation, for we too are strangers and sojourners on this earth, citizens of another kingdom, seeking a country.

v. 2. The next verses deal with trials which every believer shall have in this world (John 16:33; 15:19, 20;2 Tim. 3:12). How are we to regard these trials? What is to be our attitude? 'My brethren, consider it joy of the highest kind when you are put under trial by the hand of God' (Matt. 5:11, 12; Acts 5:41; 2 Cor. 12:10).

v. 3. Three reasons are given why we should regard our trials as blessings.

1. We are providentially brought under these trials by the hand of our heavenly Father, who will work all things (difficult as they may seem) together for our good (Rom. 8:28; Heb. 12:5-8). We should rejoice in the prospect of the future good that we shall receive from these trials.

2. Faith must be tried. It can only be proved by trial. How often faith is counterfeited! Trials are given that we may determine if we are leaning on the flesh or the Lord. If I would know the genuineness of my faith, if I would know that I have not run in vain, if I would know that I am not a stony-ground hearer, my faith must be tried!

3. Trials not only reveal faith, but they work, bring out and encourage patience (Rom. 5:3). Were God not to try us, leaving us free from trouble, we would never learn patience, pity, compassion or perseverance.

v. 4. We are to endure trials without seeking a quick deliverance, so that the full work may be done, the lesson well learned. We must not grow weary and seek a premature relief. We must not resign from the race, but we must endure to the end that we might be fully developed and mature in grace. 'Wanting nothing,' That is, lacking nothing essential to a strong, mature believer in Christ, being grounded and settled in faith! We must be gracious in love, as well as grounded in truth. We must be strong in practice, as well as sound in principle. We must be givers of mercy, as well as receivers of mercy.

v. 5. These next verses are connected with the preceding ones. How can we be happy in the midst of trials? We are to endure trials without complaining, fretting or questioning God's providence (Job 1:21). We are to endure trials without seeking a quick deliverance, that the full work of God might be done. How can we be patient? How can we pierce the darkness of divine dealings? How can mere human beings submit to the will of God and become disentangled from our own flesh, will and desires?

James bids us to ask the Lord to give us wisdom! The term 'wisdom' is more than knowledge, information or learning. We can have vast stores of knowledge and be fools! 'Knowledge is the horse; wisdom is the driver who steers him in the proper direction.' Wisdom is the proper combination of truth and Spirit, of faith and conduct, of mind and heart, of knowing the will of God and yielding to it. Wisdom is discernment of heart and discipline of mouth. Wisdom is seeing the mind and providence of God and yielding to it in the face of opposition from within and without, regardless of frowns and flatteries which Satan uses to turn us aside.

'Let him ask of God.' It is not, 'Let him search the writings of men,' or 'Let him copy other experiences.' Far simpler and far more effective is this way: 'Let him ask of God' (Matt. 7:7-11). No real seeker is sent away empty. That which is for our good and his glory is given liberally and bountifully.

'He upbraideth not.' He does not point to the past and say, 'Look what a mess you have made! Look at how you have failed! You don't deserve what you ask! You don't appreciate what you have!' We never weary our Lord by asking too much or too often! He is plenteous in mercy.

'It is not really the trials themselves that produce patience, godliness and faith. Trials determine nothing themselves. It is our attitude, feeling and behaviour under trial that produces the results. Actually, trials may harden instead of softening. They may drive us away from the Master instead of bringing us near. It depends on how we react to them' (John Adams).

2

Let him ask in faith

James 1:6-12

v. 6. 'Let him ask of God' (v. 5). If we desire grace under trial, ask God. If we desire patience and wisdom under trial, ask God.

'But let him ask in faith.' We must not only go to the right place, but we must approach him in the right manner -- believing! Faith in the existence of God, faith in the power and purpose of God and faith in the wisdom and will of God are essential to prayer (Heb. 11:6; Matt. 22:21). 'Nothing wavering.' We must not waver (doubt) about the thing asked for, nor whether it is right to ask it. That should be determined before we ask!

1. The thing asked for: today we are urgent, tomorrow indifferent. Today we are zealous; tomorrow it is forgotten. Today we trust; tomorrow we doubt. We are as unsettled as the waves of the sea.

2. The right to ask: we do not deserve anything, nor do we have any merits on which to plead. Our plea is the merits of Christ and the relationship we have with the Father (Matt. 7:7-12).

vv. 7, 8. The unsure, wavering man (who is in today and out tomorrow, divided in his interests, and whose heart is not fixed toward a definite commitment to Christ and his will) can receive nothing from God; he is double-minded, uncertain. He is inclined to God and to the world. He has a desire toward God, but a reluctance to let go of the world. He wants the grace of patience, but not the trial which is necessary to the grace. He wants to be used of God, but in the way and place he chooses. He wants the crown without the cross. Such a man may not be a hypocrite (pretending to be what he is not), but he is simply unsure, unsettled and uncommitted! Job said, 'Though he slay me, yet will I trust him.' A divided heart is attributed to lack of purpose and lack of faith.

v. 9. 'Let the brother.' We are brothers and sisters in Christ. This is not just a title. It is a family relationship! The ties and bonds of grace in the blood of Christ are deeper and stronger than those of nature. Brethren in Christ are closer than brothers in the flesh. Theirs is an eternal union (1 John 4:7-11).

'The brother of low degree.' The low degree refers not to his spiritual state. He is a brother without wealth, property, influence or earthly rank. Let him rejoice that in Christ he possesses true riches, true greatness and true rank. He is a child of the King, a priest, a king and an heir of all things (Matt. 11:11; James 2:5, 6; 1 Cor 1:26.29). He is also an equal brother, or, rather, he is the most important! (1 Cor. 6:4.)

v. 10. 'Let the rich brother rejoice.' Let this brother rejoice that God has taught him the grace of humility! The natural tendency of wealth, talent and position is to fill men with pride, self-importance and vain glory. Happy is the leader, the wealthy, influential brother, who has learned:

1. That he is nothing!

2. The vanity, frailty and emptiness of material and fleshly possessions.

3. That God gave and God can take away (Job. l:21; 1 Cor. 4:7). '

As the flower of the grass he shall pass away.' Earthly riches, fame and glory, like flowers, have their outward show and beauty, which attract the eye and the mind. These things are gay and glittering, pleasant to behold and to possess, but years, rust and age soon destroy them and they are no more. Put your hand on everything your natural eye can behold and say, 'This, too, shall pass away.'

v. 11. The sun comes up in a burning heat and withers the grass and the flowers. So shall the rich, worldly-minded man wither and die in the midst of his pursuits. Riches and worldly recognition are uncertain and only vain show. Beauty, strength and health shall decay and die. Sometimes they fade and die in a man's lifetime, but always in his death. Only a spiritual knowledge of Christ, an interest in Christ and hope in Christ shall abide (Heb. 13:8; Matt. 7:19, 20', 6:31-34).

v. 12. The one great object of these verses is to comfort and direct believers who are subjected to heavy trials. These trials are from the Father and are for our good. They reveal faith, strengthen faith, promote patience, make us useful servants and wean us from this world. There is a temptation in all trials to doubt the love of God, to rebel against his hand, and even to turn back. Happy is the man who stands up under trials, for when God has put him as gold in the fire, when God has purged his pride and proved his faith, when God has revealed the true grace and confidence of his heart in Christ, he shall receive the crown of life. It is called a crown because of the glory of it, which will be on both the soul and body of the believer. It is called a crown because we are kings. It is called a crown of life because it is eternal life that fadeth not away (1 John 3:1-3; Rev. 5:9, 10).

3

Every good gift from God

James 1:13-18

v. 13. The great objective of the preceding verses is to comfort and instruct believers who are subjected to heavy trials. These trials are from our Father and for our good. They reveal and strengthen faith. They produce patience, wean us from the vanities of the world and make us useful servants in all areas. There is also an element of temptation in every trial -- to complain, to doubt the love of God, to turn back or to give way to self-pity. But in verse 13 the apostle uses the word 'tempted' in another sense. Here he speaks of inward temptations which are the fleshly desires that entice us to sin. God is not the author of these. They flow from the corruption of our nature. Let no man be so blasphemous as to ascribe any of his sinful inclinations to God. God is pure and holy, not subject to or tempted by anything evil; neither does he ever tempt anyone to sin.

v. 14. Every man who sins against God does so because he is tempted, enticed and caught in the snare of 'his own inward lust'. The word 'lust' means the principle or root of our corrupt nature, which has its dwelling in our hearts. We were born with it (brought it into the world), it continues with us and we can call it all our own! (Ps. 51:5; 58:3; Rom. 7:18, 21; Gal. 5:17.) For anything good or holy that we think or do, we can give God the glory! Anything evil can be attributed to ourselves and our sinful natures, not to God!

v. 15. There arises in our hearts thoughts of pride, sinful pleasure, covetousness and vengeance, which are agreeable to our corrupt nature. Instead of resisting these thoughts and rejecting the deeds, we cherish them, play with them and contrive ways to bring them about. After consenting to them, we perform them, and the consequence is judgment! Every sin is deserving of death; death is the just wages of sin! Man is the author of his own destruction (Rom. 5:12, 18, 19). We praise God for his mercy, grace and forgiveness in Christ (Rom. 8:1, 33, 34).

v. 16. Do not err in this regard: God is not the author of our sin, nor may we charge him with being involved in our temptation to sin. This is a very great error, for it strikes at the very nature of God. Our sins all have their beginning, continuation and results in our own natures ('I saw.. I coveted... I took', Josh. 7:21).

v. 17. This verse must he taken in connection with what has gone before. When James mentions 'every good gift', it is in opposition to the evil in and from us, of which he says God is not the cause (Matt. 7:11). Whether of nature, providence or grace, every good gift (called 'perfect gift' because it has no mixture of evil whatever) is from our Lord! Again let us take the full blame for all evil and ascribe to God all glory for every good thing!

He is the 'Father of lights'. Light in the Scriptures means especially two things: the light of truth and the light of holiness. God is the origin, source and giver of these! From him descends every good, useful and necessary gift. With him there is never a shadow, shade or appearance of change. In him there is no darkness, no change, no inconsistency. He never varies in his dealings with men (Heb. 13:8). He is the author of all good and no evil. We should abhor whatever comes to our minds, or is suggested by others, which is not compatible with his holy praise. Also, in this regard, we are pressed to depend upon and declare unreservedly the grace of God to sinners in Christ. Outside of Christ we have no hope! (Rom. 7:24, 25.)

v. 18. This is brought forth as the highest example of the preceding verse. All spiritual life and light originates with God.

'Of his own will begat he us.' Our election to salvation, our adoption as sons and heirs of God, was not in consideration of our works, deeds or faith, or because of foreseen merit. It is according to his own free choice. We were chosen, loved, adopted and enrolled before we were born (Rom. 9:11.16).

'With the word of truth.' The will of God is the reason, the Spirit of God is the agent and the word is the instrument or seed of regeneration (1 Peter 1:23). 'First-fruits of his creatures.' Those who are redeemed from among men are the first-fruits unto God. They are separated 'holy unto the Lord' and distinguished from others as the first-fruits of harvest were. They are preferred and more excellent than all, being made so by the grace of God (1 Cor. 4:7).

4

Doers of the word -- not hearers only

James 1:19-27

v. 19. Since the gospel, 'the word of truth', is the means and instrument which God uses in regeneration (v. 18), in Christian growth (1 Peter 2:2) and to comfort his people (1 Thess. 4:18), 'Let every man be swift [eager] to hear.' Let us seize upon every opportunity to hear the word. 'Let us be slow to speak,' either against what is heard without thoroughly weighing and considering it, or for what is heard until we are taught in the word. Be content to be a hearer of the word. We must not set ourselves up as teachers of the Scriptures until we have listened, learned and been taught of the Spirit (1 Thess. 4:11; 2 Tim. 2:15).

'Let us be slow to wrath,' when the doctrines of grace are preached, when corrections and instructions are given and when sin is exposed. According to the context, we are not to become angry or upset when someone disagrees with us, does not believe our gospel or lives contrary to our desires (Pro. 14:29). A passionate, angry spirit does not adorn the gospel.

v. 20. We do not persuade men to faith and righteousness, nor do we promote the glory of God, with an angry spirit. 'A meek and quiet spirit is of great price in the sight of God.'

v. 21. To divide this verse into two points will open it up to us.

1. 'Lay aside all manner of filthiness,' both of flesh and spirit, especially pride, vanity, malice and evil speaking. The word 'superfluity' means 'excess' or what is 'not needed'. We are never wholly cleansed or rid of these things in this life. We are exhorted constantly to 'weed our gardens' and rid ourselves of the passions of flesh and spirit.

2. 'Receive the word with meekness and gentleness,' even that word which is contrary to our thoughts and ideas. The 'engrafted' word is that which is put into the heart by the Holy Spirit, made a part of our very being by the power of God and is able to save our souls (Rom. 10:17; 2 Tim. 3:15).

v. 22. We are to be eager to hear the word of God.

1. We are to bear it thoughtfully and quietly, slow to become authorities and teachers.

2. We are to bear it humbly, as it is the word of our Lord (Rom. 9:20).

3. But we are not to be hearers only.

The word of God is to be believed, loved and obeyed! We are to put into practice its commandments, ordinances and principles (John 25:14). Those who rest upon outward hearing of the word only will be greatly disappointed in that day (Matt. 7: 26, 27).

vv. 23, 24. The word of God not only reveals the holy God to men; it also discovers sinful man to himself. The man who hears only is like a man who looks into a mirror and sees dirt, blemishes, hair in disarray but, rather than seeking cleansing and renewal, he goes his way, forgetting his condition and need. He finds it convenient to forget what he saw -- both his guilt and the grace of Christ.

v. 25. The man who 'looks into' the word (not beholds and goes his way, but gazes with care, concern and interest into this gospel -- called the perfect law of liberty -- with full intent to receive, believe and obey it) shall be blessed in his life of faith and obedience. It is called 'the perfect law of liberty' because it has liberty as its subject.

1. Christ frees us from the curse, condemnation and bondage of the law.

2. He frees us from the power and dominion of sin.

3. He gives us freedom to approach the throne of grace.

4. He leads us into the liberty of his grace!

'He continues therein.' Looking to Christ, looking into his word for faith, growth and leadership, and looking to his spirit for grace strength and instruction is a lifelong occupation and privilege (Heb. 12:1, 2).

v. 26. If a man professes to be religious (or appears to be so by preaching, praying or personal piety) and does not control his tongue, but boasts of his works, speaks evil of others, is critical of others, sows discord among the brethren, or speaks in wrath, unkindness and gossip, the man is a fraud, a phony, a hypocrite, and his profession is in vain!

v. 27. That religion which is sincere and genuine, free from hypocrisy before God, is supported by the labors of love and works of faith. This is not a full definition of true religion, but shows the effects and evidences of it, by which if is known, and without which it cannot be genuine and sincere. Where there is true faith in the heart, there is love to God; where there is love to God, there is love to others; and this will show itself in works.

5

Fulfilling the royal law

James 2:1-9

v. 1. In the first verses of this chapter James rebukes a respect of persons on account of outward circumstances and material advantage! In the body of Christ there are no rich and poor, important and unimportant, great and small, black and white, but Christ is all (Col. 3:10, 11; 1 Cor. 12:12, 13). We are to show no partiality, favoritism or preference because of material or physical differences between believers!

Brethren, children of the same Father and family ought never to have, hold and profess the faith of Christ in such a manner as to cater to the rich and powerful and show contempt for the poor and weak!

vv. 2-4. An illustration. Suppose two men come into our assembly. One, judging by his gold rings and fine clothes, is a very wealthy and influential man. The other, judging by his shabby clothes, is a very poor and ignorant man. If we are impressed and awed by the presence of the wealthy man and say to him, 'Here is a choice seat. We are glad to have you. Welcome to our assembly,' and with some contempt and indignation, say to the poor, 'Sit in the back, or on the floor,' we are discriminating, judging and making a distinction between them not based on faith, godliness or a spiritual relationship with Christ, but on material advantage! Our motive is wrong. Our thoughts are evil. We do not demonstrate the love of Christ (Acts 10:34, 35; Ps. 40:4).

The people of God are not to enlist the aid of the world's famous, wealthy and important to further the cause of Christ. In the church fellowship we are to despise any inclination within us to honour and cater for the flesh! (Ps. 118:6-9.) We are to cultivate a spirit of love and oneness which highly regards all believers, rich or poor, for Christ's sake! (1 Tim. 5:21.)

v. 5. 'Listen to this, my beloved brethren. Hath not our Lord chosen those who are poor in the eyes of the world?' They are not poor at all, for they are rich in faith and grace. Has not God chosen those who have nothing in this world and are looked upon as being nothing? In reality they are somebody, for they are heirs of God and joint-heirs with Christ in the kingdom of God (1 Cor. 1:26-29). The Lord's choice of his people is not based upon the merit, intelligence, morals or wealth of men, but is according to his mercy and grace.

vv. 6, 7. When we show respect to men because of material or physical difference, when we distinguish between men on this basis, we not only humiliate, dishonour and show contempt for the poor, but also for our Lord! We are as much as saying that he did a wrong thing in choosing his elect without regard to natural advantage. Is it not the worldly rich and powerful who are usually idled with pride and arrogance and who really hold us in contempt? Is it not usually the rich and powerful who oppress the church and hate the gospel of free grace for sinners? Is it not usually the rich and famous who blaspheme the name of the Lord Jesus and worship not before his throne? It is true that our Lord has called and conquered some of the world's mighty and noble, but not many! Material wealth, fame and popularity generally beget more pride, self-righteousness and contempt for grace!

v. 8. On the other hand, 'if you really fulfill the royal law' (so called because it is the law of the King of kings) 'you do well!' This royal law says, 'Thou shalt love thy neighbour as thyself' (Matt. 22:34-40, Gal. 5:13, 14; 6:2). Every person is my neighbour and is to be an object of my love and compassion, especially those of the household of faith (Gal. 6:10).

v. 9. If we show partiality, favoritism and honour to one person above another because of position, power or wealth, we commit sin, and we are rebuked and convicted by the law of our Lord as transgressors. If motive in such behaviour is considered, the sin is evident: for we are doubting the care of our Lord and looking to the arm of fleshly influence and help. If understanding in such behaviour is considered, the sin is evident: for our judgment of the persons' relationship with God is formed not by heart and life, but by appearance and possessions (Luke 16:15; 12:15). Many who flee some of the outward, more obvious forms of sin may find themselves great transgressors and sinners in regard to attitude, spirit, and absence of genuine love!

6

Good works -- the evidence of faith

James 2:10-18

v. 10. A man is not at liberty to obey and neglect what commandments of Christ he pleases, but should have respect to them all. Men of pharisaical disposition may fancy (because they are outwardly moral) that they have kept the law of God (like the rich young ruler or Saul of Tarsus), but this is a sad mistake. To offend in one point (even what we may regard as a small point) is to be treated by the law as a transgressor (Rom. 2:28, 29).

v. 11. The same Lawgiver (the living God) who gave the seventh commandment delivered the sixth commandment. The point James makes is that the law of God is one (a single law), though it consists of different precepts. To violate one precept of the law makes us violators of the whole law.

v. 12. 'So speak and so do.' Both words and actions should be weighed! Believers are to give attention to what they think, say and do, for the believer is judged by, and responsible to the law of Christ, especially about love (John 13:34, 35). Christ is our law, and our profession is weighed by the same.

v. 13. The man 'who has shown no mercy' to the poor and distressed members of Christ, but has for gain shown respect to the powerful, 'will receive judgment before God without mercy' (Matt. 25:41-45; Mark 11:25, 26). Merciful men, who have shown mercy in the name of Christ and for the glory of Christ, are not afraid of judgment, but rather rejoice in view of it, knowing that in Christ there is no judgment. They know what manner of men they are by God's grace.

v. 14. What is the use for any person to say that he has faith in Christ if he has no good works (no labour of love) to show for it? Can this kind of faith save? Certainly not! True faith is not historical faith, nor faith that lies only in words. True faith that saves is an operative grace that works by love and kindness both to Christ and others (2 Cor. 5:17; 1 John 2:4).

vv. 15, I6. 'Suppose a brother or sister is without proper clothing and has nothing to eat, and you say to him, 'Goodbye! Keep yourself warm and well-fed,' yet you do not give him any clothes or food. What good have you done him? Will your words warm him? Will your words feed him?' Of course not! A man is foolish to think that words alone can profit a man in these circumstances. In the same way, foolish is the man who thinks that his words of religion will take the place of works of faith!

v. 17. Faith that has no works is a dead, useless, false faith! Works without faith are dead works. Faith without works is dead faith! Good works are second acts, necessarily flowing from the life of faith. By these works there is clear evidence that faith is living and active! Those who perform them in the name of Christ are true and living believers. Works are not infallible proof of genuine faith, but the absence of works is certain proof of the absence of faith!

v. 18. A true believer in Christ may very justly call upon a person who professes religion but who has no works of faith (no labour of love, no life of dedication) to prove what he professes. 'You say that you have faith. I am saying nothing about having faith, but it is evident to you, and to all, that I do have works (1 believe Christ, I worship him, I support his gospel, I help his people, I show mercy to the needy and compassion to the weak). Now, you prove to me that you believe and love Christ; give me some evidence that you are a child of God. Faith is an inward principle in the heart, a hidden thing which can only be known and seen by external works and results. The faith of Christ, which is real, needs not words of confirmation, but is confirmed and evidenced by good work.

7

Faith without works is dead

James 2:19-26

These verses are a continuation of the warning given by the man who has a faith that produces good works, godliness and obedience, to the man who boasts of a faith without works. He is declaring that while works are not an infallible proof of faith, the absence of works is certain proof of the absence of faith!

v. 19. Faith without works is no more than the faith of devils who are damned. 'You believe that there is one God; you do well,' for there is but one God, proved by the light of nature, the works of creation, providence and the Scriptures. But the devils also have this same historical faith and knowledge. They know and believe that Jesus Christ is the Son of God, the Messiah! (Luke 4:34; Acts 16:17; 19:15.) These devils tremble at the wrath of God and the thought of future torment (Mark 5:7; Matt. 8:28, 29).

v. 20. 'O vain, foolish man, do you want proof or evidence that faith without deeds is useless and as dead as a body without life? I will give you proof that good works necessarily flow from true faith as breath, movement and warmth flow from a natural body that lives.'

v. 21. An example is Abraham. 'Was not Abraham justified by works?' One must remember the subject! We are not discussing the justification of Abraham's soul before God (Rom. 4:2-5; 3:28; Gal, 2:16; 3:11), but the truth of his faith and the reality of his justification. The faith that Abraham claimed was demonstrated and confirmed by his willingness to offer his son upon the altar. One cannot separate true faith and obedience, If Abraham had refused to leave his country or refused to offer his son, it would have been proof that he did not really believe God, though he may have claimed with his words that he did! His faith was attended by good works and evidenced by them!

v. 22. 'Do yon see how that Abraham's faith and his actions were working together?' When God gave a contoured, Abraham readily obeyed because he believed God. His works and obedience declared his faith to be sincere, true and genuine! His faith in God led him to obey, even though he knew not why, how, or where. There is no 'perfect' faith! A better word may be 'complete', or 'genuine'. By his works his claim of faith is justified!

v. 23. Genesis 15:6 speaks of Abraham's faith and the imputation of it to him for righteousness long before Isaac was born. The sacrifice of Isaac was a fulfillment of this Scripture. His obedience is a clear proof of the truth of his faith and gives reason to believe that he was a justified person, loved and favored by God. Abraham also loved God and showed himself friendly to him, trusting in him and yielded to his will (Isa. 41:8).

v. 24. It may appear that James is contradicting Paul's statement in Romans 3:28. This is not true! Paul speaks of the justification of the soul before God. James speaks of the justification of our faith before men (v. 18). Paul speaks of our works as a cause, saying that good works cannot be the cause of justification. James speaks of good works as an effect, flowing from faith and showing the sincerity of faith. Paul warns the legalists and self-righteous who sought acceptance by works. James warns the libertines and worldly who sought acceptance by an empty profession of faith that had no regard for holiness and good works!

v. 25. Rahab is another example. She believed God, and her faith was shown to be true and genuine by her works. Wherever there is faith, in Jew or Gentile, male or female, greater or lesser believes, there will be good works to follow. Therefore that person is a vain and foolish person who lays claim to faith, boasts of favour with God and looks upon godliness and good works as unnecessary!

v. 26. As a body when the spirit, breath and life are gone out of it is dead and useless, so faith without works is a vain, useless, unprofitable thing that can neither justify, save, nor give any reason or comfort that a man will be saved!

8

Can the tongue be tamed?

James 3:1-8

v. 1. Almost all writers agree that the word 'masters' is 'teachers'. 'My brethren, do not rush eagerly toward and aspire to be teachers of the Scriptures. Take not this office presumptuously upon yourselves.'

Unqualified, untaught and uncalled teachers and preachers are partly responsible for the corrupt practice and doctrine in churches today. We do not want to discourage men from the office of teacher, but we must urge restraint and avoid ordaining novices. We must pray that God will call and make known to us who should preach and teach his word (Luke 10:1, 2; Acts 13:1-3, 1 Tim. 5:22; 3:6). Teaching the word requires not only a fluent tongue, a knowledge of the Scriptures and a sincere heart, but also an anointing of the Lord.

'The greater condemnation.' That is saying, 'We teachers are judged by a higher standard and with greater severity than others, for when we become teachers, we assume greater accountability and responsibility' (Matt. 5:19).

v. 2. 'We all, without exception [teachers, pupils, preachers], fall and offend in many ways.' Those of us who teach and those of us who are taught have many infirmities (1 John 1:8-10). The tongue, however, is our major source of offence. If a person can learn to control his tongue, he is a mature believer. The person who has learned when to speak, what to speak and how to speak for the glory of God and the good of the church is mature. His actions will be in keeping with his words -- controlled by love and grace!

This follows verse 1 because the person who has taken upon himself to speak for God, for the Scriptures and for the church is in an especially precarious position.

The tongue is a small member, but it can produce amazing, astounding, sometimes disastrous, sometimes marvellous results! Three illustrations follow.

v. 3. The horse's bit. The horse is a big, strong animal, wild and self-willed, but by placing a very small bit in his mouth, we can turn his whole body in the direction we want him to go!

v. 4. The ship's rudder. How vast, bulky, and heavy is the ship which is driven by wind or powerful motors! Yet we can turn that great ship to safety or to the rocks by a very small rudder.

v. 5. A small fire. Just a match or even a spark can destroy a home, a forest or a city, like the horse's bit, the rudder and the match, the tongue is a small thing; yet it can do great and mighty things. The tongue, well-ordered and sanctified, can preach the gospel, comfort, bring happiness, build friendships, unite people, etc. But the tongue can also do great harm and evil (as shown in the next verse).

v. 6. The tongue, when moved by anger, envy, jealousy, ambition and like passions, is like a destructive, spreading fire which destroys without partiality or pity.

1. It is like a fire from the heat of it; it is an instrument of wrath that stirs passions like water boiling.

2. It is like a fire in the danger of it, no one in its path is safe; it can turn a happy home or church into a barren wilderness.

3. It is like a fire in the duration of it; a fire out of control is hard to stop, and words spoken in anger live on and on.

This small member can destroy friendships that have stood for years. It can destroy homes and churches that have been happy and content. It can destroy character and reputations, plant suspicion and doubt and turn men from the truth to error.

vv. 7, 8. Man has succeeded in taming beasts, birds, serpents and even the fish of the sea, 'but the tongue can no man tame'. No man can control it, hold it in check, or stop its bitterness and evil. No man can tame the tongue but the grace of God can tame, subdue and make it an instrument for God's praise and goodness. When the grace of God acts on the heart, it will subdue the tongue.

1. Grace slays the corruption which uses the tongue as an outlet.

2. Grace quenches the flames of hate and jealousy which motivate the tongue.

3. Grace implants a new nature of love which influences the tongue to speak in kindness, truth and sincerity, for the glory of God and the good of all men.

Only one great power can change this small member from an instrument of evil to an instrument of good -- the grace of God in Christ.

9

Who among you is wise?

James 3:9-18

v. 9. The human tongue is the instrument that is used in praising God for all his mercies in Christ, both in prayer and singing hymns. The tongue is used to thank God before meals, to speak of his glorious attributes and to join with other believers in worshipping the Lord. The human tongue is also the instrument that is used to curse, criticize, slander and speak harshly and hurtfully to men and women who were made by God in his own image.

v. 10. Some, by the grace of God, use their tongues to bless God! Some, whose tongues are untamed by grace, use their tongues to curse others and speak unkindly. Unfortunately, there are those who try to do both! With the same tongue they bless God, talk religion and profess holiness, while they also curse, criticize and speak evil of one another. 'This, my brethren, is a contradiction.' Not only is it wicked and sinful, but it is unnatural, unbecoming and unworthy of the Christian name.

vv. 11, 12. These illustrations are given to show how ridiculous and absurd it is to think that a man may truly praise God and with the same tongue lie, curse and blaspheme, it cannot be done, any more than a fountain can yield both fresh and bitter water at the same time, or a fig tree can bear olives.

v. 13. 'Who among you is a wise and intelligent person?' All of us like to think that we are wise and knowledgeable. Not one of us would consider himself a fool! If you would prove that you are spiritually wise and intelligent, let it be by your conduct and conversation. This is not a single act or two, but a course of living which is in keeping with the word of God. It is the spirit of humility, peace and love (1 Tim. 6:11; Col. 3:12-15). Daily godliness, words seasoned with grace, an attitude of humility and love -- these are evidences of spiritual wisdom.

v. 14. 'But if you have bitter envy, jealousy, strife and contention in your hearts and from your mouths, do not glory in your so-called knowledge and wisdom, for it is a lie; it is contrary to the truth (1 Cor. 3:1.3; 1 John 2:9;4:20).

vv. 15, 16. This superficial wisdom is not from God, but is of the earth, unspiritual and even devilish, You can be sure that when our attitude and words create strife, confusion and division among the brethren, when we speak from envy, bitterness and selfishness, it is not the wisdom of God. Where wise men worship there are love, mercy and peace. But where there are envy and strife, there will be 'confusion and evil works' (Gal. 5:13.16). 'Wisdom is justified and vindicated by her children and their deeds' (Matt. 11:19).

v. 17. 'But the wisdom which is from God is:

1. 'Pure.' 'Out of the heart the mouth speaks.' When the heart entertains pure and good thoughts, the mouth speaks accordingly (Matt. 5:8).

2. 'Peaceable.' 'This is the opposite of strife (Pro. 15:1, 2; Matt. 5:9). Men who desire peace speak peacefully.

3. 'Gentle,' mild, courteous, kind and patient. To contend for truth is not to be harsh, cruel and unbending, as some suppose. Gentleness is the fruit of the Spirit (Gal. 5:22), an attribute of Christ (2 Cor. 10:1) and also of his servants (2 Tim. 2:24).

4. 'Easy to be entreated,' or 'willing to listen' to any word of reason, explanation or exhortation; quick to forgive and waiting to be gracious. This is not a sign of weakness but of wisdom.

5. 'Full of mercy and good fruits.' Wisdom knows who makes men to differ, knows who makes rich and poor, knows whence comes our help. Having freely received, it freely gives (Matt. 10:8; Eccles. 11:1).

6. 'Without partiality.' Wisdom does not judge by outward appearance, skin color or power to reimburse. It is no respecter of men's persons, but loves and reaches out to all.

7. 'Without hypocrisy.' True spiritual wisdom in Christ is straightforward, free from doubts, fears and insincerity.

v. 18. Where heavenly wisdom and love live and operate, the fruit of righteousness is enjoyed. Those who sow in peace usually reap a peaceful harvest. Love begets love. 'He who would have friends must show himself friendly' (Pro. 18:24).

10

The cause of contention and its cure

James 4:1-10

In the preceding chapter James warns believers against strife, contention, envy and pride. This behaviour is not of God, but is of the earth, sensual and devilish. In this chapter he gives the true cause of contention and strife, cautioning us against allowing this spirit to prevail.

v. l. 'What causes strife, discord and quarrels (whether public or private) among you?' All of us know that these things ought not to be. We have an abundance of Scripture exhorting us to love one another, forgive, be kind, exercise patience, look not on our own welfare (but on the welfare of others) and preserve the unity of the Spirit (Ps. 133:1, 2). In spite of what we are taught and what we know to be the right way, however, misunderstandings and contention arise. Why?

The real cause is the corruption of nature -- pride, envy, covetousness and jealousy, which, like so many soldiers, are stationed in our bodies and war against the Spirit (Gal. 5:16, 17; Rom. 7:18-22). Our troubles come from within ourselves!

v. 2. 'You are jealous and covet what others have' (either materially, physically or spiritually). When these lusts and desires go unfilled, you turn against those who have what you covet, becoming murderers in your hearts (for to dislike or hate another is murder). You burn with envy and anger inwardly because you are not as blessed as someone else. You are not able to obtain the happiness, contentment, usefulness and gifts you see in others. Therefore you war a against them in thought, criticism and insinuation. Perhaps the reason you do not have what you so strongly crave is that you have not asked God for it! Our carnal nature wants what it does not have and resents others who have it, which leads to bad feelings.

v. 3. 'But' you may say, 'I have prayed, I have asked God for gifts, blessings, talent, prosperity and happiness, but he does not give me what I asked for.' Two charges are brought against us:

1. 'You have not because you ask not.' Murmuring and praying are not generally found in the same heart. Envy and intercession are not usually companions.

2. If you do ask God, and yet fail to receive, it is because you ask for the wrong purpose (evil, sinful motives). Your intention is to use the gift for your own pleasure and satisfaction, not for the glory of God.

v. 4. 'Ye adulterers and adulteresses.' This is not literal, but figurative and metaphorical. He is an adulterer who leaves his wife for another. We become adulterers in a spiritual sense when we leave Christ, our first love, and set our hearts and affections on the world and the things of the world. 'Do you not know that an immoderate love for material and worldly things and a delight in the company and conversation of worldly people constitute a conflict with God?' We cannot serve two masters. It ought to be enough to have his love, grace and presence, along with the fellowship of his people (Phil. 4:11; 1 Tim. 6:8; Heb. 13:5; Matt. 6:24-34).

v. 5. There are two popular interpretations of this verse:

1. 'Do you suppose that the Scripture is speaking to no purpose that says, 'The Holy Spirit, whom God has caused to dwell in us, yearns over us and desires our whole heart to be dedicated to the glory of and fellowship with our Lord'?'

2. 'The Scripture is clear which declares that the spirit of flesh and human nature which remains in us lusts enviously after those things which still appeal to the flesh (Rom. 7:23-25).

v. 6. But God gives us more and more grace to meet this evil tendency and all other carnal desires. His grace is sufficient to give us victory (2 Cor. 12:9). 'More grace' indicates a growth in grace. But he gives his grace 'to the humble', not to the proud. He gives grace to those who are sensible of their own weakness and acknowledge it, who think the worst of themselves and the best of others, who do not envy the gifts and graces of others, but rejoice at them. He not only gives grace at the first, but he gives them more grace! It may be said, 'To those who have grace and humility, God gives more, and from those who have not he takes away even that which they have in common grace!'

v. 7. The way to overcome pride and defeat the spirit of envy, strife and contention is to submit ourselves to God!

1. To his will regarding gifts, talents and worldly possessions.

2. To leave it to God to make us what he would have us be.

3. To leave it to God to prosper or empty us.

4. To leave it to God to honour or humiliate us.

The way to overcome these evil tendencies is to resist them (to resist covetousness, envy, jealousy and wrong thoughts when we feel them rising within us). These thoughts and attitudes are of the devil and must be resisted.

v. 8. 'You who have been overcome with and a party to contention, envy and strife, 'draw close to God and he will receive you. Admit that you have sinned and need to be cleansed. Recognize that you have wavered and your affections have been divided. Purify your hearts from spiritual adultery by returning to your first love!

vv. 9, 10. 'As you draw near to God, be deeply penitent and weep over your disloyalty. Let your laughter be turned to grief, Humble yourselves in the presence of the Lord and he will lift you up.'

11

The Lord willing

James 4:10-17

v. 10. When men, before the Lord and from their hearts, acknowledge their sinfulness and unworthiness, seek the grace and mercy of God in Christ and walk humbly before God, owning their dependence on his grace, then he will lift them from the dunghill give them a place and a name in his favour.

v. 11. Here is an evil of which we are all too guilty: speaking of another person in a critical, judgmental way. We are more prone to find fault than to encourage, to point out failures than to praise virtue, to repeat the bad rather than the good. One can never exalt himself by discrediting another! Gossip and criticism are not acceptable even if the report be true. Our words should be guided by love as well as truth (Lev. 19:16; Prov. 11:13).

In speaking evil of and judging a brother we usurp God's office, an act of power that does not belong to us! We sit in the chair of judge and sentencer (Rom. 14:4).The law forbids rash judgment, gossip and evil speaking. In doing this we in effect become judges of the law. We are taking upon ourselves to decide which law is greatest -- the one our brother broke or the one we despise by judging him.

v. 12. Only God is the Lawgiver and the Judge. He is able and willing to save by Jesus Christ even those who have despised his law. He is also able to destroy those who refuse to be humbled and to seek mercy. 'Who are you that presume to pass judgment on your brother or neighbour? You can neither save nor destroy! You have no access to his heart or mind. You have no knowledge of the extent of his failure, nor the extent of his repentance' (Jude 9).

v. 13. The apostle does not condemn buying and selling of merchandise or the lawful practice of going about one's business. He is rebuking those who resolve upon those things without consulting the will of God or considering the uncertainty and frailty of human life. We say that we are going here or there, that we are going to do this or that, as if these things are in our power and we have no dependence on the providence and blessings of God (1 Sam. 2:6-8; Deut. 32:39; John 3:27).

v. 14. You and I know nothing of tomorrow, not even if we will live until then. We cannot foresee what shall befall us tomorrow. Therefore it is stupidity and haughtiness to determine on this course or that without the will of God, in whom we live, move and have our being!

'What is your life?' Or, what is the nature of your life? You are but a wisp of vapor, a puff of smoke, a mist that is visible for a little while and then disappears. The reference is to the breath of man which cannot be depended upon (Job 14:1-5; Ps. 103:13-16).

v. 15. Instead of saying we will go to such-and-such a place, and we will do this or that, it should be said, 'If the Lord is willing, we shall live and we shall do this or that.' This is the condition of doing anything: is it agreeable to the sovereign will of the Lord, by which everything in the world comes to pass? (Rom. 1:10; 1 Cor. 4:19; Heb. 6:3.)

v. 16. 'As it is, you boast presumptuously of tomorrow, of the continuance of life, of going to certain places and doing certain things. All such boasting and planning without regard to the will and providence of our Lord is evil' When we make plans and blueprints without a reference to the will of the Lord, we are expressing independence and ascribing too much to our power and will, as if our lives and fortunes were in our own hands.

v. 17. A person who knows what is right in regard to the above (putting a watch on our tongues, sowing discord among brethren, slander and evil speaking and idle boasting concerning our lives and daily activities) and does not do what is right, to him it is sin!

12

A warning concerning riches

James 5:1-6

v. 1. 'Go to now, ye rich men.' All rich men are not addressed here. Some wealthy men love Christ, love others and make good use of their riches for the glory of God, the preaching of the gospel and the relief of human suffering. The apostle writes to rich men who assemble with the church, who profess religion, but who, notwithstanding their profession, are not rich toward God, but are laying up treasures for themselves, boasting of their wealth and not making use of their substance for the glory of God and the good of others.

'Weep and lament for the miseries that shall come upon you.' These are eternal miseries that await all unbelievers and hypocrites. It is not possible that a man can know and love Christ who loves material wealth, has no compassion for the needy and does not give of himself and his substance to preach the gospel around the world (1 John 3:17, 18; Luke 12:19-21).

vv. 2, 3. Material riches, clothes, estates, houses and lands are all corruptible things and will one day rot and lie in ruins (1 Cor. 7:31). You have more clothes than you can wear, but instead of sharing them, you allow them to decay. Your gold and silver is rusting on the shelf and in bank vaults while people are in need of the gospel and assistance. Instead of making use of your substance in trade, in support of the poor and in the preaching of the gospel, you hoard and cherish it. The decay and rust of this wealth will come forth as a testimony against you at the judgment and it will prove to be a burning fire that will torment you in hell (Luke 16:25).

'You heap treasure together for the last days.' in your selfishness and covetousness you gather together riches, valuables, gold and silver for a rich and prosperous old age. Instead of comfort, you will find that you have accumulated the wrath of God ('Matt. 6:19-21).

The Lord has made us stewards of his grace and of the gifts of his grace, whether they be spiritual or material. Let us be good stewards, putting to use for his glory and the happiness of others all that passes through our hearts or hands (Luke 6:33-38).

v. 4. Much of this rusting gold and decaying possessions was accumulated by not paying your employees and workers fair and just wages. You have prospered abundantly through their labour; by working them for a pittance and not sharing with them, you have become rich. Their cries for vengeance and justice have come to the ears of the Lord of hosts (Lev. 19:13; Jer. 22:13).

vv. 5, 6. Here on earth you have enjoyed soft, luxurious living, while others have toiled and laboured for bare necessities. You have lived in self-indulgence and self-gratification while your servants lived in want. Like beasts that are fattened up by the farmer for the slaughter, like the turkey that is fed well for weeks before being cooked, you are fattening yourselves for God's wrath. When men add to the misery and bitterness of others (when it is in their power to relieve this misery), the oppressed cannot change this injustice, but God can (Rom. 12:19; Heb. 10:30).

Perhaps we will say, 'I am not rich and am not likely to be.' There is still a warning for us all in regard to material possessions. We are responsible on a smaller scale for what God puts into our hands. What little or much I have belongs to my Father, and I resolve to use it for his glory and the good of others (Pro. 11:24; Matt. 6:31-34; 1 Chron. 29:12-16).

Nine Bible words in regard to giving

1. Grace (2 Cor. 8:7).

2. Love (2 Cor. 8:8).

3. Willing (2 Cor. 8:12).

4. Proportion (1 Cor. 16:2).

5. Everyone (1 Cor. 16:2).

6. Bountifully (liberally) (2 Cor. 9:5, 6).

7. Cheerfully (voluntarily) (2 Cor. 9:7).

8. Unto the Lord (Matt. 6:1-5).

9. Forget not (Heb. 13:16).

13

Pattern of patience

James 5:7-12

v. 7. When the apostle addressed the rich professors of religion who lived in luxury and greed, kept back the honest wages of their servants and treasured up gold and silver instead of using it for the glory of God and the good of men, he did not call them brethren. Here he addresses the poor who were oppressed by the rich, and these he calls 'brethren'! He advises them to 'be patient' under their suffering and afflictions until death or the coming of the Lord, when he will take vengeance on all their oppressors and deliver them from all their troubles. While we are on earth the Lord would have us to hear our trials patiently, not murmur against his providence, nor seek vengeance on men (Rom. 12:19-21; Heb. 10:30, 31). 'Be like the farmer who sows precious seed and then waits patiently and expectantly for the harvest.' He waits for the early rains and the latter rains. He does not fret because the earth does not immediately yield the ripe fruit.

v. 8. Like the farmer who waits patiently for all the means that are necessary for a full and fruitful harvest, let us wait patiently for the means of divine grace which are necessary to try our faith, work God's will and bring forth the ripe fruit of grace. Our Lord is mindful of our situation and circumstances. They will all work together for our good (Rom. 8:28).

'Establish your hearts,' which are prone to doubt, to fear and to question God's love and providence (Ps. 103:13, 14). The heart is established by the word of God, prayer, gospel ordinances and the fellowship and encouragement of other believers. We must make use of these in order to take heart, be of good cheer and not be discouraged or dismayed. 'Lift up your heads and hearts for the coming of the Lord draweth near!' At his coming we shall enter into the joys of our Lord and be for ever free from all sin, sorrow and suffering (Rev. 21:1-7).

v. 9. 'Grudge not against one another.' Complain not against one another on account of another's riches, gifts or prosperity (either temporal or spiritual). 'A man can receive nothing except it be given him from heaven.' Do not envy one another or secretly complain and condemn one another, lest you be condemned openly at the bar of God by the Judge of the whole earth, who looks upon the heart and is aware of the murmurings, grumblings and envious thoughts of men (1 Sam. 16:7).

Don't set yourself up as a judge of men or your own state. There is but one Judge of all the earth, and he is at the door. He is just and righteous and will set all things right.

v. 10. 'Look upon the prophets. They walked with God, were highly favored of God; God revealed the mysteries of his will to them, and they spoke for God. Still, though they enjoyed God's favour, they suffered much, being ridiculed, mocked, hated of men and even put to death. Their afflictions and trials were great, yet they were very patient through them. These people are examples and patterns for us! (Heb. 11:35-40; 2 Cor. 11:23-30.)

v. 11. We look back at the courage, faith and patience of these believers and call them blessed! They are happy now; the glory of God rests upon them. They felt honoured to be counted worthy to suffer for Christ's sake. Now they are glorified with him (Matt. 10:16-22).

'You have heard especially of the patience and endurance of Job in the book that hears his name.' Though he was severely tried in the loss of all temporal comforts, possessions and friends, he did not murmur against God or charge him foolishly (Job 1:21, 22). 'You have also seen the Lord's purpose in all this and how he richly blessed Job, for the Lord is full of pity, tenderness and mercy.' The Lord loves his children and all that he brings to pass in their lives is for their eternal good (Job 42:10; Ps. 111:4).

Ye fearful saints, fresh courage take;

The clouds you so much dread

Are big with mercy, and shall break

In blessings on your head.

Judge not the Lord by feeble sense,

But trust him for his grace;

Behind a frowning providence

He hides a smiling face.

William Cowper, 1774

v. 12. Impatience and murmuring against the providence of God should not manifest themselves in secret envy, sighs and groans. Especially they should not break forth in rash oaths, or in profane swearing.

'Above all things.' The profanation of God's name is a serious offence (Ex. 20:7; Matt. 5:33-37). The Lord strictly commands us to reverence his holy name. Nor are we to swear by heaven or earth, because the glory of God is everywhere shining forth, and when angry men swear by heaven or earth, they only designate the Worker by his works!

It has been a common vice in all ages to find ways to curse or swear while not mentioning the name of God. Men imagine that there is no evil as long as they do not mention the name of God. This is deception and delusion, for the angry, rebellious spirit and attitude are present, whatever the words that come forth! We are not to swear out of passion, anger or habit.

There is a form of swearing that is not sinful. There are illustrations in Scripture of men who took lawful oaths in the fear of the Lord for his sanction and glory (Deut. 6:13; 1 Kings 17:1; Gal. 1:20; 2 Cor. 1:23). The apostle is warning against a careless, profane use of God's name, works or kingdom in our conversation. A 'yes' or 'no' is usually sufficient for an honest believer; anything more than this puts us in grave danger of God's wrath.

14

The prayer of faith shall save the sick

James 5:13-20

v. 13. 'Is any among you afflicted?' The people of God generally are poor and afflicted. Those whom the Lord loves, as he loved Lazarus, are not free from sickness, sorrow and trials (John 16:33; Heb. 12:5-8). Times of affliction and trial are times to pray (2 Cor. 12:7-10), not to murmur or despair. Let us then pray for patience, wisdom and deliverance (James 1:5, 6).

'Is any merry? Let him sing psalms.' As afflictions ought to stimulate us to pray, prosperity and blessings ought to lead us to praise God. Let us be thankful to God for his many mercies, temporal and spiritual. Such is the perverseness of men that times of blessings and prosperity find them forgetting him who is the source of all blessings (James 1:17).

v. 14. 'Is any sick among you?' The bodies of believers (is well as others) are liable to a variety of diseases (Phil.2:25-27; 2 Tim. 4:20). 'Let him call for the elders of the church.' This may mean those who hold that office by the authority of the church, or the older men of the church, sound in faith, men of gravity and long experience. 'And let them pray over him.' Let them pray for his comfort, his recovery and the grace of God to strengthen him in his need. 'Anointing him with oil in the name of the Lord.' Some suggest that this means to use ordinary medicine, as well as prayer. Some suggest that this ought not to be done today because the extraordinary gift of healing in the church has ceased (Mark 6:13). Others say that the oil is symbolic of the Spirit of God and should be applied as this Scripture commands. Whether we anoint with oil or whether we pray for them without the anointing, let all be done in the name of, for the glory of, and according to the will of our Lord Jesus (John 14:13, 14; Heb.4:16; 1 John 5:14, 15).

v.15. James emphasizes the importance of faith in praying. He calls it the 'prayer of faith', faith on the part of the elders and on the part of the sick brother. When we doubt God, we close the door of prayer (Heb. 11:6; James 1:6, 7; Matt. 21:22). We cannot say that God will heal everyone for whom we pray. It may be his will for that one to die or to bear an affection longer, for his good and God's glory, but we can certainly say faithless prayer will not be heard or answered. 'If he have committed sins, they shall be forgiven him.' No man lives without sin; but the sense is that if this brother has been guilty of offences which God has taken particular notice of, and on account of which he has brought him down, in order that he might acknowledge them and repent, God will heal him and forgive him (Ps. 51:3, 4, 7-11).

v. 16. It is not profitable to us, nor to anyone else for us to name, number and confess all our sins to one another. Only the Lord is to hear our confessions, and only before him are we to expose our hearts. But we are to acknowledge together (mutually confess) that we are sinners, that we are not without fault or the potential to commit sin. When we have openly offended a brother, confession and repentance are in order, that we may be reconciled. Pray one for another that we may be healed, not just in body but in Spirit, fellowship and attitude.

'The effectual, retreat prayer.' That is, the prayer that is put up with power, energy and life, that is truly from the heart, put forth with ardor and importunity, from a man who by faith is justified and clothed in the righteousness of Christ, avails much. God hears not cold, formal prayers from profane and false professors.

vv. 17, 18. Elijah was truly a human being, born in sin, by nature no better than others, subject to like passions (both in soul and body) as we are. He was not free from sinful passions, such as impatience, fear and unbelief. Yet he prayed to God in earnestness, with his understanding; heart and spirit engaged therein, that it might not rain; and he was heard. He was also heard three years later when he prayed for rain. The point is that we are not to imagine that Elijah was heard by God because of his own merit or goodness, but because of the grace of God and the merit of Christ. We must not imagine that men like Elijah and Moses were half-gods or that they had a peculiar, personal line to God; they were men like you and me, who found grace in the eyes of the Lord.

vv. 19, 20. 'Brethren, if any one among you strays from the truth of Christ and falls into error, and another believer (by prayer, teaching and solemn warning) is the means the Holy Spirit uses to bring the fallen one back to God, let that faithful witness understand that when he preaches, teaches and faithfully witnesses to sinners, he will be the means of turning them from eternal death and procuring the pardon of all their sins' (1 Cor. 1:21; Rom. 10:13-15).