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Hebrews, James, Peter, John,
Jude
Southern Christian University
Lesson On
James #1
James A.
Turner
Read all the references given
and they will help you to grow in
the grace and knowledge of the Lord.
The book of James is written in very simple
language, but it is a very practical book, which gives a lot of instruction
about every day Christian living. It is very relevant for us today!
Let us begin
our study by asking the question, who is the author of the book? There are
three persons who have been considered as potential authors of James. They are
the apostle James who was the son of Zebedee and the brother of John (Mathew 10:2),
and the apostle James the son of Alphaeus (Matthew 10:3)
and James the Lords brother (Matthew 13:54-56;
I Corinthians 15:5-8; Galatians 1:18-19).
James the son of Zebedee and his brother John along with Peter were the three
Intercircle disciples (Mark 5:22-24, 5:35-43;
Matthew 17:1-2; 26:36-37),
and very outstanding leaders among the apostles; but King Herod put James the
brother of John to death in about 40 AD (Acts 12:1-2),
and it is thought that James was written several years after 40 AD. If this
were the case this would rule him out as being the author. James the son of
Alphaeus is ruled out because he was not a leader among the apostles. All that
is said of him is just that he was an apostle (Mathew 10:1-4;
Mark 3:13-19; Luke 6:12-16).
So it looks like James the Lords brother is the author of this book.
Herod had
planned to put Peter to death, but he was released from prison by and angel,
and when he was released he went to Marys house where disciples were gathered
together praying for Peter (Acts 12:3-15).
Acts 12:16-17
reads, "But Peter continued
knocking:
And when they had opened, they saw him, and were astonished. But he, beckoning unto them with the hand to
hold their peace, declared unto them how the Lord had brought him out of the
prison. And he said, Tell these things unto
James, and to the brethren. And he
departed, and went into another place." Well, you see that shows that there was
another James who ranked in a place of leadership at the time that James the
Son of Zebedee was put to death. And it
is thought that this was James the Lord's brother, and that he was already well
recognized as a leader. And in Acts fifteen, when there was the problem of
Judaizing teachers trying to bind circumcision upon the Gentile brethren at
Antioch of Syria, you remember that Paul and Barnabas took Titus and went to Jerusalem
to meet with the apostles and elders about the problem. Nearly all of chapter fifteen of Acts is
about whether circumcise and the keeping of the law was to be binding on the
Gentiles. Galatians 2:1-10 is a parallel to
Acts 15:1-34. Galatians tells us that there
were three men, James and Cephas and John who were reputed as pillars in the
church at Jerusalem.
At the
meeting in Jerusalem it was very
probably that it was James the Lord's brother, who summed up the meeting, and
he evidently was the writer of that letter to the Gentile brethren. Acts 15:13
beginning reads, "And after
they held their peace, James answered, saying, Brethren, hearken unto me. Simeon hath rehearsed how God first visited
the Gentiles, to take out of them a
people for his name. And to this agree
the words of the prophets; as it is written." And then he gives his judgment in verse
nineteen,
"Wherefore my
judgment is, that we trouble not them, that from among the Gentiles are turned
to God:
But that we write unto them, that they abstain from the pollution
of idols, and from fornication, and from
what is strangled, and from blood." Verse twenty‑two, "Then
it seemed good to the apostles and elders, with the whole church, to choose men
out of their company and send them to Antioch." And they wrote a letter, "The apostles and elders and brethren unto
the brethren that are in Antioch and Syria and Cilicia, greetings."
Notice the salutation in the book of James. "James,
a servant of God and of the Lord Jesus Christ, to the twelve tribes and the
Dispersion, greetings." This letter in a sense may rank as one
of the first New Testament epistle that is recorded here in the latter part of
Acts fifteen, because they are writing to those brethren in those Gentile
churches telling them that circumcision is not binding, but you are to keep
yourselves from the pollution of
idols, and from fornication, and from what is strangled and from blood. Another thing while we are here, if James is
the author, see greeting of this letter, and that is the way he begins this
book. "James, a servant of God and of the Lord Jesus Christ, to the
twelve tribes of the Dispersion, greetings." So instead of stressing the fact that he's an
apostle, he just speaks of himself as, James
a servant (slave) of God and of the Lord Jesus Christ. The brothers of Jesus did not believe
on Christ back there a short time before the cross (John 7:1-5).
At that time he surely would not have referred to him as the Lord Jesus Christ,
but he does now.
The epistle
is addressed to the twelve tribes of the Dispersion, which definitely means
that it was written especially to Jewish Christians. Now, the primary reason why I think it is
addressed to Jewish Christians, is because James 1:18
reads, "Of his own will begat
he us by the word of truth, that we should be a kind of firstfruits of his
creatures." The Jewish
people made up the firstfruits of the kingdom of God. The gospel was first
preached on Pentecost, preached to Jewish people out of every nation unto
heaven. And remember it was several
years, about seven as usually estimated, before the gospel was carried to the
Gentile people. Just before Jesus
ascended back to heaven he told the apostles,
"Ye shall be my
witnesses in Jerusalem, Judea, Samaria and unto the uttermost parts of the
earth (Acts 1:8)." So the gospel was to be preached first to the
Jewish people, and then secondly to the Samaritans, And unto to the uttermost parts of the earth would be
the Gentile people.
So several
years before the gospel was at least formerly carried to the Gentile people at
the household of Cornelius as recorded in Acts ten. James 1:18,
in the American Standard reads, "Of
his own will, he brought us forth." And the King James, doesn't it read,
"Of his own will, begat he us
by the word of truth, that we should be a kind of firstfruits of his creatures." It is talking about the new birth. The word of God is the seed of the
kingdom. And there can be no new
spiritual births apart from the teaching of the gospel, (Luke 8:11;
Romans 1:16; John 5:24-25).
In Romans the eleventh chapter where Paul is talking about how that because of
unbelief the Jewish people as a people were broken off and the Gentile people
as a wild olive branch were grafted in, he emphasizes the fact that the Jewish
people consisted of the firstfruits. Let
us look at that passage, Romans eleven beginning with verse eleven, "I say then, did they stumble. (the Jewish
people) that they might fall? God forbid:
But by their fall salvation is come unto the Gentiles, to provoke them
to jealousy. Now if their fall is the riches of the world, and their
loss the riches of the Gentiles; how much more of their fullness? But I speak
to you that are Gentiles, inasmuch as I am an apostle of the Gentiles, I
glorify mine ministry: If
by any means I may provoke to jealousy them that are my flesh, and may save
some of them. For if the casting away of
them is the reconciling of the world, what shall the receiving of them be, but
life from the dead? And if the firstfruit
is holy, so is the lump." So this reference is also referring to
the Jewish people as the firstfruits of the kingdom of God, "And
if the root is holy, so are the branches.
But if some of the branches were broken off, and thou. (Gentile people, or to us). "Being
a wild olive, was grafted in among them, and didst become a partaker with them
of the root of the fatness of the olive tree; glory not over the branches. But if thou gloriest, it is not thou that
bearest the root, but the root thee." So the Jewish people were very definitely the
firstfruits of the kingdom of God. And
that statement has real meaning. He of his own will, begat he us by the
word of truth that we should be the kind of firstfruits of his creature.
Now, in
regard to the date of the book, there is no way to establish a very definite
date for the book of James, but there are two things that need to be considered
in regard to the date of the book. One,
James 2:7 shows that the new name had already
been given. He talks about how that the
rich, "they blaspheme the honorable name by which ye are called." And that name, of course, would be
Christian. The new name had been given,
in that first Gentile church that we read about in Acts chapter eleven, and we
think that was around 40 A.D. So it
would not have been written then before the new name was written. I personally
think that the book was written before the problem over circumcision, and that
came up in that first Gentile church.
And the apostles, Paul and Barnabas, carried Titus and went to Jerusalem
to meet with the apostles and elders to determine whether or not circumcision
would be binding. Paul knew that they
were false teachers when they came to Antioch,
but the Holy Spirit guided them to go and meet with the apostles and
elders in Jerusalem about the matter. That
was about 50 A.D. Well, I just
personally believe that the book was written a short time before the problem
over circumcision.
Next, what
is the book about? Do you not think that
God could have made all of the books of the New Testament and put them in print
and handed them out on Pentecost and not had to have gone through that long
period of some fifty or sixty years of different writers writing these epistles
of the New Testament? God could have
easily done that, but it shows the great wisdom of God that he did not do such
a thing. If he had written all the New
Testament and it had been handed out on Pentecost, it is likely that people
would never have learned how to properly use them, but the New Testament
epistles were written when they were needed. When problems arose in the
churches, an epistle went forth to meet those needs to help solve the problems
that were in those churches. The writer
wrote and told them what to do about the problems. Well, if they were willing to do what they
were told to do, then that solved the problems in those churches? And what does it do for us today? The same instruction does that for us
today. As we read these epistles and we
see the problems that they had and we recognize there are like problems in the
church where we attend, we know then what needs to be done to solve those
problems. We surely need to understand
and appreciate the great wisdom of God in seeing to it that these epistles went
forth at a very appropriate time.
This book,
if you give careful attention to it, shows that James is dealing with the
weaknesses and problems of these Jewish brethren. And in another way we might think about it,
is that it just has to do with everyday Christian living, but they were coming
short in a number of areas, just like most of us come short in a number of
areas today. What were some of the problems of these early brethren? Note some
of the problems given in James 1:2-5, 1:12-16,
1:24-27, 2:1-12.
In James 1:2‑5, we see that they needed
instruction and encouragement concerning the matter of how to look on trials
and temptations. From verses thirteen
through sixteen, it looks like some of them were saying that God was tempting
them. He admonishes them be swift to hear and slow to speak, and
slow to wrath, for the wrath of man worketh not the righteousness of God. That implies that some of them were too quick‑spoken.
James 1:26, "If
any among you seem to be religious, and bridleth not his tongue, but deceiveth
his own heart, this man's religion is vain." So, it is evident that some were not
controlling their tongue.
Chapter
three discusses that in some length, about controlling the tongue. So that was a very definite need. Chapter two verses one through twelve shows
that they were respecters of persons, showing partiality. They would give the rich man with a gold ring
and fine clothing a comfortable place to sit, but they were being very
discourteous in judging the poor man in the wrong way. They were better hearers of the law than
doers of the law. They were like so many
today, they were ready to hear and tell the preacher how glad we are for the
lesson, but when it comes to doing we may be very short. Some of them desired to be teachers with
wrong motives. They wanted to be
teachers in order to have a place of prominence, rather than being prepared to
be teachers. They had envy and jealousy
among them as shown by 3:13‑18, and they
were ready to speak against each other and murmur and complain against each
other. Do we have any problems like that today, where brethren want to murmur
and complain against one another and ready to speak against or, even come with
a little slander?
Chapter 4:1‑10
shows that they were very worldly‑minded.
It shows that they were adulterers and adulteresses as given in the King
James Version. The American Standard
Version just says you adulteresses. "Know ye not the friendship of the
world is enmity with God?"
So they were very worldly as shown in those verses. In chapter 4:13‑17,
they were making their plans for the future as though everything depended on
themselves and not including God in their plans and saying, if the Lord will, we shall live and do
this or that.
Well, we
better not take further time to talk about what the book is about, let us start
now with the reading and discussion of the book. Please feel free to have a part in the
discussion of the text. "James,
a servant of God and of the Lord Jesus Christ." Now, do you see how that would be so very
appropriate if this is James the Lord's brother, not to emphasize the fact that
he is an apostle, but just a bondservant of God and to the Lord Jesus
Christ. "To the twelve tribes, which are the Dispersions, greetings."
The book shows that it is not written to unbelievers but to
believers. If you have a magic marker, I
would encourage you to mark these references as to how he refers to those he's
writing to. In verse two, "Counted
it all joy, my brethren."
And I have highlighted my brethren.
Verse nine, "But let the
brother." And verse nineteen, "Ye know this my beloved brethren." Chapter two and verse one, "My brethren." Verse fourteen, "What doth it prophet my brethren?" Verse fifteen, "If
a brother." And chapter three verse one, "Be not many of you teachers, my
brethren." And verse ten, "Out of the same mouth cometh forth blessings and
cursing. My brethren, these
things ought not so to be."
STUDENT:
Verse twelve on three also.
BROTHER TURNER: Okay.
Verse twelve. Right, I missed
that one. Let me get that one. "Can
a fig tree, my brethren, yield olives?
Or a vine, figs? Neither can salt
water yield sweet." And I may have skipped others, so if
you see others call my attention to it.
Chapter four and verse eleven, "Speak
not one against another, brethren.
He that speaketh against your brother." And again a brother. "Or judgeth his brother,
speaketh against the law." Chapter five and verse seven, "Be patient therefore, brethren unto
the coming of the Lord."
Chapter five verse twelve, "But
above all things, my brethren, swear not." Verse nineteen, "My
brethren, if one of you
err from the truth, and one convert him." So how does he refer to those that he is
writing? As my brethren, and my beloved brethren. So the whole
tenor of the book is directed to those that are Christians. Note again the
address to the twelve tribes which
are of the Dispersion, and greeting. He is referring to the
twelve tribes in a spiritual sense and not to fleshly Israel. Fleshly Israel had already been
rejected. It was no longer the Israel of
God. And that is one of the things that
many people get mixed up about today.
They do not distinguish between spiritual Israel and fleshly Israel, but
fleshly Israel, God had rejected. You
remember how Jesus said, Your house
is left unto you desolate (Matthew
23:37-38).
Yes, Jesus left that house!
Spiritual Israel today consists of every person who
has obeyed Christ, whether Jew or Gentile. In Romans 2:28‑29 Paul says,
"He is not a Jew who is one outwardly, neither is
that circumcision which is outward in the flesh. But he is a Jew who is one inwardly. And circumcision is of the heart, and not of
the letter; whose praise is not of men, but of God." So in a spiritual sense every Christian today
is a Jew, the chosen of God. A Jew is
not a part of the Israel of God today unless he or she, has obeyed the gospel.
Galatians 3:26-28 reads, "We are all children of God by faith in
Christ Jesus. Far as many of you have been baptized into Christ have put on
Christ. There can be neither Jew nor
Greek, nor bond, nor free, male or female, for we are all one man in Christ
Jesus. And if Christ, then Abraham's
seed and heirs according to the promise." What does Luke say about what happened when
Saul led the persecution against the church? Acts 8:4, "That
they were all scattered abroad." And they did what? They went everywhere doing what? Preaching the word. And so the early Jewish Christians were
scattered abroad. Count
it all joy, my brethren, when you fall into manifold temptations." Does that seem like a peculiar statement to
you? Do you rejoice when you have many
temptations or trials? Several of the newer versions say trials instead of
temptations. There is a difference
between trials, and real temptation. Temptation is spoken of beginning with
verse thirteen. But
counted it all joy,
do we still need that admonition today?
What are we inclined to do when we are tested and tried? STUDENT: Blame God. BROTHER TURNER: Yes, complain about it, and say, why did this
have to happen to me?
Verse three, "knowing that the
proving of your faith worketh patience, and let patience have its perfect work,
that ye may be perfect and entire, lacking in nothing." The King James Version says diver's trials,
and some of the newer versions read various trials, and that is what it is
talking about, the trials that come to test a person. And when these trials come, what is going to
happen? There are two things that can
happen. What are they, when real trials
come? STUDENT: If we give in to them ‑‑ BROTHER
TURNER: If we give in to them, then
what? A person becomes weaker,
right? If he stands the test, what? He becomes stronger, and that is what James
is talking about. He is saying endure
the test so that you will be a stronger person.
"Knowing that the proving of your faith
worketh patience." Now, patience in the New Testament is quite
different from what many people think about in regard to patience. Patience in the New Testament is referring to
what? There are three words that give
the meaning of what patience is as given in the New Testament: endurance, perseverance, and
steadfastness. Either one of those words
would give us a clearer understanding than the word patience as given in the King James and the American Standard
Version. However, the American Standard Version has a footnote in which says,
or trials. The New American Standard
Version reads, Knowing
that the testing of your faith produces endurance. Think of how Paul was under so many trials,
but he endured them. He was steadfast,
he persevered (II Corinthians 11:23-33; II Timothy 4:6-8).
Verse five, "But
if any of you lacketh wisdom, let him ask of God, who giveth to all men
liberally, and upbraideth not; and it shall be given him." So James affirms that God can and will give
us wisdom if we ask him, and this reads, "And upbraideth
not." The New Revised Version, "Without
reproach." In other words, God is not
going to reproach us or upbraid us for asking for wisdom. He is pleased when we ask him for wisdom, but
he emphasized how that if we ask him for wisdom, if we want to receive it, we
better ask in faith nothing doubting.
What are the two primary ways that we can receive wisdom then? Verse five tells us one way, that we can
receive wisdom by asking God for wisdom. Now, this verse is speaking primarily
about spiritual wisdom. In chapter three
he discusses that wisdom that belongs to the world and the wisdom from above. In James three and verse seventeen, "But
the wisdom that is from above is first pure, then peaceable, gentle, and easy
to be entreated, full of mercy and good fruits, without variance, and without
hypocrisy."
Another way that we gain wisdom is by studying the word of the Lord,
right? The word of the Lord instructs in
the way of true wisdom. So the two
primary ways to receive wisdom are by studying and obeying all of the
instruction the Lord has given us in the New Testament and by asking God for
wisdom.
Verse six, "But let him ask in
faith, nothing doubting. For he that doubteth is like the surge of the sea
driven by the wind and tossed. Let not
that man think that he shall receive any thing of the Lord; a double minded man
is unstable in all of his ways." Chapter four shows that
there were those among these Jewish Christians who were double minded. James chapter four and verse eight, "Draw
nigh to God, and he will draw nigh to you.
Cleanse your hands, ye sinners; and purify your hearts, ye double
minded. Be afflicted, and mourn, and
weep: Let your laughter be turned to mourning, and
your joy to heaviness. Humble yourselves
in the sight of the Lord, and he shall exalt you." There were those that were double
minded. Jesus talked about the same
thing in the Sermon on the Mount when he said, no man can
serve two masters for he will either love the one and hate the other, or else
he will hold the one and despise the other.
Ye cannot serve God and mammon, So a double minded person wants to hold on to the
Lord with one hand and the devil with the other, and he is unstable in all his
ways, as James put it. It won't do him
any good to ask, as long as he's in that condition, he needs to repent and ask
God in faith Verse seven, "For let not that man think that he
shall receive any thing of the Lord. A
double minded man is unstable in all his ways.
Verse nine, But let the brother of
low degree glory in his high state." Why?
He is a child of God! He could
not be any richer. A person cannot be
any richer than to just be a faithful child of God (Romans 8:16-17). "And the rich, in
that he is made low: Because as the flower of the grass he shall
pass away. For the sun arises with the
scorching wind, and 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
goings."
There is no security in material riches, and the rich man that obeys the gospel
and understands the situation, he is going to have a different attitude
entirely on life. Paul told Timothy to
tell the rich in this world when he was at Ephesus, "Charge
them that are rich in this world, that they be not highminded, nor trust in
uncertain riches, but in the living God, who giveth us richly all things to
enjoy; that they do good, ready to distribute, willing to communicate; laying
up for themselves a good foundation against the time to come (I Timothy 6:17-19)." So Timothy was to instruct the rich at
Ephesus to take their riches, and us to bless others that they do good, ready
to distribute to the needs of others and communicate. The word share is used instead of communicate
in several of the newer translations.
Verse twelve, "Blessed is the
man that endureth temptation: For when he hath been approved, he shall
receive the crown of life, which the Lord promised to them that love him." Jesus said, "Blessed
are they that have been persecuted for righteousness' sake, for theirs is the
kingdom of heaven. Blessed are ye, when
men shall reproach you, and persecute
you, and shall say all manner of evil against you falsely, for my
namesake. Rejoice, and be exceeding glad: For great is your reward in heaven: For so persecuted they the prophets that were
before you (Matthew 5:10-11)." So blessed is the man that endureth
temptation, for when he hath been approved ‑‑ or when he had been
put to the test and he passes the test, he shall receive the crown of life,
which the Lord promised to them that love him.
Do you remember how that Paul said to Timothy, I
am already being offered, but the time of my departure is come. I have fought a
good fight. I have finished the
course. I have kept the faith. Henceforth, there is laid up for me a crown
of righteousness, which the Lord shall give to them that love him. Not to me only, but all them that have loved his
appearing (II Timothy 4:6-8). So the Lord has promised to give each person
that stands the test a crown of life.
Verse thirteen. There is a difference between trials
and temptation through the lust of the flesh.
"Let no man say when he is tempted, I am
tempted of God: For God cannot be tempted with evil, for he
himself tempted no man, but each man is tempted when he is drawn by his own
lust, and enticed. Then the lust, when it hath conceived, bearth sin:
and the sin, when it is full grown, bringeth forth death. It looks like some were ready to accuse God
back there as putting the temptation before them, but James says that God is
not tempted with evil and he doesn't tempt any man. And not only that, we have that wonderful
promise in I Corinthians ten and thirteen.
"There hath no temptation taken you, such as is
common to man: For God is faithful, who will not allow you
to be tempted above that which ye are able.
But will with the temptation give a way of escape." That promise is not given to those who have
not obeyed the gospel, but that is a wonderful promise to every child of God,
and God knows what each person is able to endure, and he will not allow Satan
to tempt a Christian in a way that he or she cannot endure the temptation, and
he will always give a way of escape. It
is our responsibility to look for the way of escape and take it. The only way of escape for Joseph was to
leave his coat in Potifers wifes hand and flee (Genesis 39:6-12). And sometimes that may be the case with us,
but God provides a way. Jesus said,
"My sheep hear my voice, and I know them, and they
follow me: And I give unto them eternal life; and they
shall never perish, no one shall snatch them out of my hand. My Father, who
has given them unto me, is greater than all; and no one is able to
snatch them out of my Father's hand (John 10:27-28)." Now, those who teach that false doctrine of,
once a child of God always a child of God, that is a favorite passage for some
of them; but it is a favorite passage for me too, I just want to use it right. As long as a child of God hears and follows
Christ, the devil does not have the power to snatch them out of Christ's hand,
and out of God's hand. There is real conditional security in Christ.
So James is saying do not accuse God of tempting
you, and do not be guilty of saying, the temptation was just too much and I
could not bear it. It may be that you
did not bear it, but if you did not bear it, it was because you were enticed
and drawn away by your own lusting and lust bears an offspring. "But each man is
tempted, when he is drawn away of his own lust, and enticed. Then the lust when it hath conceived, beareth
sin and the sin, when it is full grown, bringeth forth death." So sin begins where with every person? It begins in the heart, and it is no wonder
Solomon a long time ago said, Keep thy heart with all diligence, for out
of it are the issues of life (Proverbs 4:23). So if a man controls his thinking he can
control his life, so do not blame God, lust bears an offspring, and that
offspring is sin. "And
sin, when it is full grown, bringeth forth death." What kind of death is he talking about? He is talking about spiritual death. Death in
the scriptures is a separation, and one is separated from God when he goes the
way of sin. Isaiah said, "Behold,
the Lord's hand is not shortened, that he cannot save; neither his ear heavy that he cannot hear: But your sins and your iniquities have
separated between you and your God, and
your iniquities have hid his face from you, that he will not hear you (Isaiah 59:1-2). So sin when it is finished or full grown separates
one from God. "Be
not deceived, my beloved brethren." Do
not think you can go the way of sin and not be separated from God! If you give
way to your lust, you are going to be a sinner, and if you continue that way,
you will be separated from God. And
remember he's writing to brethren, he is not writing to alien sinners in this
passage. So a child of God can be
separated from God because of sin. If he
gives way to his lust and doesn't repent and turn again, he will be separated
from God. Romans 6:23 reads, "The
wages of sin is death, but the gift of God is eternal life through Jesus Christ
our Lord."
Verse seventeen, "Every good gift
and every perfect gift is from above, and cometh down from the Father of lights, with whom can be no
variation, neither shadow that is cast by turning." We serve an unchangeable God! God said, I change not, and Jesus
Christ is the same, yesterday, today, and forever. So we can depend on God. He is the Father of lights, with whom can be
no variation, neither shadow that is cast by turning. "Of his own will,
he begat us by the word of truth, that we should be a kind of firstfruits of
his creatures. Ye know this, my beloved
brethren, let every man be swift to hear, slow to speak, slow to wrath., for the wrath of man
worketh not the righteousness of God.
Wherefore putting away all filthiness and overflow of wickedness,
receive with meekness the implanted word, which is able to save your souls." What usually happens when we get stirred up and give
an answer very quickly? We usually find
that we have said the wrong thing, right?
So James admonishes, be swift to hear, slow to speak. Solomon talks about how that the righteous
man studieth to answer, but the mouth of fools poureth out foolishness. That is very similar to be swift to hear,
slow to speak. The footnote in my Bible
says the inborn word. The word of God is
supposed to be in a Christians heart, to lead and direct him. And if he lets
it lead and direct him, it will continue to keep him in a safe condition.
Verse twenty two, "But
be ye doers of the word, and not hearers only, deluding your own selves." This verse implies that some were deceiving
themselves or deluding themselves by just being hearers of the word? Has God never pronounced a blessing on those
who just hear? Do you know of any
passage that pronounces a blessing on just hearing? It is not just the hearer, but the one who
hears and does that is blessed. "For
if any one is a hearer of the word, and not a
doer, he is like unto a man beholding his natural face in the mirror: For he beholdeth himself, and goeth his
way, and straightway forgeteth what
manner of man he was." That
must be the reason why most of us look in the mirror so much. Then he says, "But
he that looketh into the perfect law, the law of liberty, and so continueth, being not a
hearer that forgetteth, but a doer that worketh, this man shall be blessed in
his doing." Paul may have been thinking about this
passage when in Romans 2:13 he said, It is not the
hearers of the law but the doers of the law that shall be justified. What law is he referring to as the perfect law, the
law of liberty? Very definitely he is
referring to the law of Christ (I Corinthians 13:8-12).
In II Corinthians chapter three the law of Moses is
spoken of as, an administration of death, written and engraven
on stones, and
in Galatians five, Paul is talking about those Judaizers that were leading some
of the Galatians back under the law. And
he said, For freedom did Christ set us free, stand fast
therefore, and be not entangled again in the yoke of bondage. And so the New Testament is very definitely
the perfect law, the law of liberty.
Under the law of Christ a man is completely freed from sin. The Old Testament promised life on the basis
of, he that doeth them shall live in them (Leviticus 18:5), but it also said, "Cursed
is every one that continueth not in all
things which were written in the book of the law to do them (Deuteronomy 27:26)." So no one was justified by the law, it gave
the promise of life on the basis of perfection in keeping it, but under the law
of Christ, sins are forgiven completely.
When a person obeys the gospel, all of his or her, past sins are
completely forgiven, and when a Christian continues to walk in the light, the
blood of Christ continues to cleanse him.
If he learns that he has sinned and repents and asks God for
forgiveness, he receives forgiveness (I John 1:7-9), so it is a law of
liberty. It frees us from sin, and from
the power and desire of sin, if we follow it closely.
Another passage.
This is a passage that you need to remember I Corinthians 13:8-12 which is about
spiritual gifts. In this reference Paul
tells them that the miraculous spiritual gifts are going to be done away with,
when all the law of Christ has been given. "Love never
faileth: but whether there be prophecies, they shall
be done away; whether there be tongues, they shall cease; whether there be
knowledge, it shall be done away." All those were miraculous gifts of the
Spirit. " For we know in part, and we prophecy in
part. But when that which is perfect is
come, that which is in part shall be done away." Paul and the other apostles did not receive
all of Gods revelation at one time. He
is saying that when the New Testament is completed, the miraculous gifts will
cease. Now, there are many preachers who want to say that verse ten is talking
about Christ, but that would reflect even on the apostle Paul with his
background of education, and much more for the Spirit to speak of Christ as
that. It is talking about that when the New Testament is completed, the
miraculous gifts would be done away with.
So the law of Christ is the perfect law, the law of liberty. If it was
talking about Christ would it not read, when he who is perfect is come.
Verse twenty six, "If
any man thinketh himself to be religious, while he bridleth not his tongue, but
deceiveth his heart, this man's religion
is vain." Now, he has already said that man who is a
hearer and not a doer, that he deceives himself or he deludes himself. And here he says that if a man does not
control his tongue, that this man's religion is vain. "Pure religion and
undefiled before God and the Father is this, To visit the fatherless and widows
in their affliction, and to keep oneself
unspotted from the world." If we had
plenty of time, I would like for us to turn back and read some Old Testament
passages, which indicate very strongly that it has always been pure religion before God, for a
man to live right and to be ready to help those that are in need. To visit the fatherless and the widows in
their affliction is not talking about just making a social visit, although that
may be included, but it's talking about taking care of their needs. "And to keep oneself
unspotted from the world."
Chapter Two
Another weakness of these brethren was their showing
partiality. They were ready to say to a
rich man that came in dressed in fine clothes and a gold ring on or maybe gold
ringed, as some of the newer versions read, they were ready to give him a good
place to sit, but the poor man, they were very discourteous to him. "My brethren, hold not
the faith of our Lord Jesus Christ, the Lord of glory with respect of persons.
For if there come into your synagogue a man with a gold ring, in fine clothing,
and there come in also a man in vile clothing, and you have regard to him that
weareth the fine clothing, and say, Sit thou here in a good place; and you say
to the poor man, Stand thou there, or sit under my footstool. Do ye not make
distinction among yourselves and become judges with evil thoughts?" They judged that well‑dressed man with
the gold ring as being better than that poor man that had on the vile or dirty
clothes.
Verse, "Hearken,
my beloved brethren, Did not God choose them that are poor as to the
world to be rich in faith, and heirs of the kingdom which he promised to them
that love him?" What people, as a group, are
more ready to hear the gospel, poor people or rich people? The answer is the poor people. We are not trying in any way to exclude the
rich, because some of them obey, but
there is a stronger appeal to the poor people.
I Corinthians 1:26 reads, For behold your
calling, brethren, that not many wise after the flesh, not many mighty, not
many noble are called. "But ye have dishonored
the poor man." Imagine their saying to
him, stand over there, or sit here under my footstool. "Do not the rich
oppress you, and themselves drag you before the judgment seats?" Jesus spoke out against the scribes and the
Pharisees and how that they were even ready to devour widows' houses, and these
rich men were ready to drag these Jewish brethren before the judgment seat and
defraud them. They were still doing it
when this book was written.
Verse eight, "Howbeit
if you fulfill the royal law according to the scripture, Thou shalt love thy
neighbor as thyself, ye do well." The passage
that is quoted there is from Leviticus 19:18. Jesus stated essentially the same command in
Matthew 7:12, "Whatsoever ye would that men should do
unto you, do ye also unto them: For this is the law and the prophets." And when Jesus was asked the question by the
lawyer in Matthew 22:35 beginning, "Which
is the great commandment," what did
Jesus reply? What was the reply of
Jesus? STUDENT: Love his neighbor as himself. BROTHER TURNER: Yes he said, Thou shalt love
the Lord thy God with all thy heart and all thy soul and all thy strength, and the second is likened unto
it. Thou shalt love thy neighbor as
thyself. On these two, hang all the law
and the prophets. We cannot be faithful to God without going
the way of love. There are many passages
that stress that. "But if ye have respect of persons, ye
commit sin.. For whosoever shall keep the whole law, and yet stumble in one
point, he is guilty of all." In other
words, he is a law violator if he just breaks one law. A man does not have to commit rape, or
murder, or even do a lot of stealing in order to be a violator of the law. All
he has got to do is just to violate the law in one area, and so that's the
point that he is making here. The Old Testament and the New Testament say, thou
shalt love thy neighbor as thyself. If you break that commandment, then you're guilty
as a lawbreaker.
Verse eleven, "For he that said,
Do not commit adultery, said also, Do not kill."
Of course, he is referring to the ten commandments here. "Now
if thou dost not commit adultery, but killest, thou art become a transgressor
of the law. So speak ye, and so do, as
men that are judged by the law of liberty." And,
again, that is the New Testament, and the law of liberty carries with it
compassion and mercy, right? And if we
were judged on the basis of just strict justice, where would we all be? We would all be condemned. So under the New Testament, our spiritual
standing does not turn on whether or not we have kept perfectly the law, but
whether or not we are still striving to do right, and when we sin, whether or
not we are willing to repent and confess our sins to God and ask for
forgiveness. Verse twelve, "So
speak ye, and so do, as men that are judged by the law of liberty." Now if we want God's grace and mercy to take
care of us, then we must show grace, or unmerited favor and mercy toward others
is the point of the passage. "For
judgment is without mercy, to them that hath showed no mercy; and mercy
glorieth against judgment." So James is saying if
you do not show mercy, then you better do a little thinking, right? Judgment will be without mercy to him that
hath showed no mercy. If we do not
receive mercy in that day, we will be condemned! So in order for the Lord to be
merciful to us in that day, we must show mercy in this life, and mercy glorieth against
judgment. So all of us need to show grace and mercy and
forgiveness to others. Jesus said, "For
if you forgive not men their trespasses, neither will your Father who is in
heaven forgive your trespasses." All of us need to learn
how to forgive. And whether a person has
really turned and said I repent, we ought not to have that hard‑hearted
attitude toward him, but always the attitude we want you to change and do
right. Jesus said, "Take
heed to yourselves:
If thy brother sins, rebuke him; if he repents, forgive him. And if he sins against you seven times in a
day and turns and says I repent, forgive him.(Luke 17:3-4)." So that is to be our attitude, and we need to
try to encourage the brother who has done wrong to repent, but if he does not
repent, we still should not have that hard attitude toward him. So mercy
glorieth against judgment. Remember God does not want
any man to be lost in a devil's hell. He wants to show mercy to all, but we
must meet God's terms for that mercy.
There are boundaries to the love and the mercy and the grace of
God.
Verse fourteen shows another problem ‑‑
or at least emphasizes again that there were those who were hearers and not
doers. "What
doth it profit, my brethren, if a man say that he hath faith, but have not
works? Can that faith save him?" The King James says, "Can
faith save him?" Meaning faith alone. The American Standard emphasizes, "Can
that faith?" The man who just believes and does not have
any works, "Can that faith save him?" Well, that is a rhetorical question, and that
kind of faith cannot save any man.
"If a brother or sister be naked, and lack of
daily food, and one of you say unto them, Go in peace, be ye warmed and filled;
and yet ye give them not the things needful to the body; what doth it profit?" So faith that does not work James says is an
empty, unprofitable and worthless faith.
"Even so faith, if it hath not works, is
dead in itself." Will a dead faith save anyone?
Now, a person must have adequate faith.
Hebrews 11:6 reads, "For without
faith it is impossible to please God.
For he that cometh to God must believe that he is a rewarder of them
that diligently seek him." Saving faith is always active
faith. Yea, a man will
say, Thou hast faith, and I have works." Some were evidently saying one man can
be saved just on the basis of him having
so much faith, and another man will be saved on the basis of him having so many
good works. James is saying both are
necessary. "Yea,
a man may say, Thou hast faith, and I
have works: Show me thy faith apart from thy works,
and I by my works will show thee my faith." So James is saying a man's works testify of his
faith. If no works, then no real faith,
right? That is what it amounts to, no
works, no real faith. "Thou
believest that God is one." The largest percentage
of the people in our American society would say that there is one God.
Evidently, there were those that reasoned on the
basis of their believing in God that they would be saved. But James says, Thou
doest well, the demons also believe and shutter.
Think of the times recorded in the gospel books where the demons
acknowledge that Jesus was the Christ, and asked why have you come to torment
us before time? It brought trembling to
them, and so on the basis, if it just requires an intellectual faith, even the
demons and/or the devils will be saved.
Do you think that those demons who believed and shuttered are going to
be saved? "But wilt thou know, O vain man, that faith apart
from works is barren." The King James, does not it
say dead? So faith without works is
empty, and worthless.
"Was not Abraham our father justified by works, in
that he offered up Isaac his son upon the altar?" Now, he is not saying that Abraham was saved
by works only. Be sure and see
that. "Thou
seest that faith wrought with his works and by works was faith made
perfect? And the scripture was fulfilled
which saith, Abraham believed God, and it was reckoned unto him for
righteousness: And he was called the Friend of God." The first part of that quotation is Genesis 15:6. And the latter part he is quoting part of two
passages ‑‑ And the latter part he is called a Friend of God is
Isaiah 61:8, if I'm reading my references right.
STUDENT: It's forty‑one. BROTHER
TURNER: Yes, It is forty‑one and
eight.
Now, are you familiar with the context of Genesis 15:6? God called Abram while he was still in the Ur
of the Chaldees and told him, Get thee out of thy country and from thy
kindred and thy father's house, and go into the land that I will show
thee.------- And I will bless thee, and
through thy seed shall all families of the earth be blessed. Abraham went from the Ur of the Chaldees to
Haran, and after his father died, God called him and told him to go on into the
land of Canaan. And he had been in the
land of Canaan ten years and he still did not have a single son, not even by
the handmaid. "After these things the word of Jehovah
came unto Abram in a vision, saying, Fear not, Abram, I am thy shield, and thy exceeding great reward. And Abram said, O Lord Jehovah, what wilt
thou give me, seeing I go childless, and he that shall be possessor of my house
is Eliezer of Dasmascus." A servant that evidently
was born in his house. So Abram had
decided that that promise was going to be fulfilled some other way. His wife had been barren all those years, and
he had been in the land for ten years. "And
Abram said, Behold, to me thou hast
given no seed: and, lo, one born in my house. (Eliezer) Is mine heir. And, behold, the word of the Lord came unto
him, saying, This man shall not be thine heir; but he that shall come forth out
of thine own bowels shall be thine heir.
And he brought him forth abroad, and said, Look now toward heaven, and
number the stars, if thou be able to number them: and he said unto hem, So shall thy seed
be."
Verse six is the passage that is quoted three times in the New
Testament. It is a very significant
passage. "And
he believed in Jehovah; and he reckoned it to him for righteousness." Think of the great faith of Abraham. He did not have a single child and he was
eighty‑five at this time, and his wife would have been what? About seventy‑five, but he believed God
that his seed would be innumerable. God said, number Do you think you could
number all the stars? The stars are
still innumerable and that means that he would have so many descendants that
they could not be counted. So his faith was
imputed to him for righteousness. And
when was Abraham called to offer up his son Isaac? Many years later. Ishmael was about seventeen when Isaac was
weaned. And at this time Isaac is a young man, so it was probably thirty or
more years later when he offered up Isaac.
Turn to Genesis chapter twenty‑two. Genesis 22:1, "And
it came to pass after these things, that God did prove Abraham,
and said unto him, Abraham: and he said, Here am I. And he said, Take now thy son, thine only
son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and
offer him there for a burnt offering upon one of the mountains which I will
tell thee of." And God had said to him as recorded in
Genesis 21:8ff,You listen to your wife. Cast
out the handmaiden and her son, for in Isaac shall thy seed be called. Here God tells him to take
that son and offer him as a burnt
offering. "And
Abraham rose early in the morning." And if I was not so lazy, I would still
prepare a lesson on Scenes Early In The Morning. There are a number of statements where men of
God rose up early in the morning to do what God had instructed them to do. "And Abraham rose
early in the morning, and saddled his ass, and took two of his young men with
him, and Isaac his son, and he clave the wood for the burnt offering, and rose
up, and went unto the place of which God had told him." It was a three days' journey to the
place. What do you suppose he told Sarah
when he left that morning? "On
the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad
will go yonder and we will worship, and come again to you. And Abraham took the wood of the burnt
offering, and laid it upon Isaac his son, and he took the fire in his hand, and
a knife; and they went both of them together.
And Isaac spake unto Abraham his father, and said, My father: And he said, Here am I, my son. And he said, Behold the fire and the wood: But where is the lamb for a burnt
offering? And Abraham said, God will
provide himself the lamb for a burnt offering, My son: so they went both of them together. And they came to the place which God had told
him of, and Abraham built the altar there, and laid the wood in order, and bound
Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took
the knife to slay his son. And the
angel of Jehovah called unto him out of
heaven, and said, Abraham, Abraham: And he said, Here am I. And he said, Lay not thine hand upon the lad,
neither do thou any thing unto him:
For now I know that thou fearest God, seeing thou hast not withheld thy son,
thine only son from me. And Abraham
lifted up his eyes, and looked, and behold behind him a ram caught in a thicket
by his horns: And Abraham went and took the ram, and
offered him up for a burnt offering in the stead of his son." So it was many years
after Genesis 15:6 before this thing of works that James
refers to, but James joins the two together, and said by works his faith was
made perfect, emphasizing again that saving faith is always active faith.
Back to James chapter
two. I think I have questions about how
Paul emphasized in Romans chapter four that Abraham was saved by faith and not
by works. But James says he is saved by
works. Is there an outright
contradiction between Paul in Romans chapter four and James here in chapter
two? Some count it that way. Now, if this was an outright contradiction,
this would make God the author of confusion, to say one thing in one place and
contradict it in another, and Paul affirms that God is not the author of
confusion in II Corinthians14:33. Paul is talking to brethren who thought that
they would be saved by works of the law, or works of merit that, he
that doeth them shall live in them. Look at Romans 3:25, whom
God set forth to be a propitiation through faith in his blood to show his
righteousness because of the passing over of sins done aforetime in the
forbearance of God. For showing I say of
his righteousness at this present season that he might be himself be just
and the justifier of him that have faith in Jesus. Where then is the glory? It is excluded. By what manner of law? Of works.
No, but by the law of faith. We
reckon therefore that a man is justified by
faith apart from the works of the law." He is talking about works of the Old Testament law
or works of merit, and regardless of how many works a man has, he is not going
to have enough good works to save him (Ephesians 2:8-10; Titus 3:5; Romans 6:23). If he is saved, he is
going to have to be saved by that proper faith in God and doing what God has
instructed him to do.
After we do what we are bidden to do we are still
unprofitable servants, (Luke 17:7-10) and it is still by the
mercy and grace of God that he will be saved. "Or
is God the God of Jews only?" See, there
were those that were trying to cling on to the Old Testament teachings. And, evidently, they thought that they could
be saved by their works. "Is
God the God of Jews only? Is he not a God of the Gentiles also? Yea, of the Gentiles also. If so be that God is one. And he shall justify the circumcision
(Jews)by faith. and the uncircumcision (Gentiles) through
faith. Do we then make the law of non‑effect
through faith? God forbid, nay we establish the law." "What
then shall we say that Abraham our
forefather has found according to the flesh?
For if Abraham was justified by works he hath whereof to glory but not
toward God. For what saith the scripture
and Abraham believed God and it was reckoned unto him for righteousness." What passage is he quoting in verse three
that Abraham believed God, and it was reckoned to him for righteousness. The same passage that James is quoting,
Genesis 15:6, "Now to him that worketh the reward is not
reckoned as of grace but as of death.
But to him that worketh not but believeth on him that justifieth the
ungodly, his faith is reckoned for righteousness. Even as David also pronounced his blessings
upon the man unto whom God reckoned his righteousness apart from works, saying
blessed are they whose iniquities are
forgiven and whose sins are covered.
Blessed is the man to whom the Lord will not reckon sin." Well, I wish that we had time to go into
detail on that passage, but if you will turn and read from where that passage
is taken, Psalms thirty‑two beginning with verse one and continue reading
you will find that before David repented and asked God to forgive him, he was
wasting away. And he confessed his sins,
and God forgave him. And that is the
person that he is talking about. Blessed
is the man to whom the Lord will not reckon sin, is the man who repents and asks God for forgiveness,
but God was holding sin against him until he repented. So Paul is emphasizing that a man is not
saved by works of merit.
Going back to chapter two Paul has already stated, for
not the hearers of the law are just before God, but the doers of the law shall
be justified. So he is already emphasized very plainly that
one must be a doer of the law in order to be saved. And so there's no contradiction at all
between the two passages. You just have to get the context. James is writing to those who are saying that
they can be saved by faith only. And
James has emphasized that faith must be coupled with works. And there are many passages in the epistles
of Paul where he emphasized like Ephesians 2:8 beginning, "For
by grace are ye saved through faith, and
not of yourselves. It is the gift of
God, not of works lest any man should boast." In other words, no man can do such works of
merit that he will be saved by works only.
Then he says, we are his workmanship created in Christ Jesus for good
works which God afore prepared that we should walk in them. So God has prepared that we should walk in
good works. What about the man who
refuses to walk in good works? He is not
taken care of, is he? Is it Titus 3:5, "Not
by works done in righteousness which we have done, but according to his mercy
hath he saved us, by the washing of
regeneration and the renewing of the Holy Spirit." So no man is going to be saved just on the basis of
works, but his faith must be active. In
Philippians chapter two Paul said, as ye always obeyed in
my presence, but now much more in my absence, work out your own salvation with
fear and trembling. And he further tells them to do
all things without murmurings and questioning, meaning do all the things that
God has commanded you without any murmuring and questioning. If God said do it, do it, and so there is no
contradiction. You just have to
look at the context to see that on the
one hand Paul is talking to those that thought they would be saved by works of
merit, and James is talking to those who thought that they would be saved by faith only. But both of them emphasize that both are
necessary, that faith and works are necessary.
So you see that James says that when Abraham offered up Isaac by his
works, his faith was made perfect.
"Ye see that works a man is justified and not only
by faith." Instead of the Bible teaching
the doctrine of saved by faith only, it reads here: and
not by faith alone,
I believe the King James reads. This one
reads, not only by faith.
Verse twenty five, "And
in like manner was not also Rahab the harlot justified by works, in that she
received the messengers, and sent them
out another way?" What do you remember about
Rahab and what she did? She is the one that received the spies and sent them
out another way when the people of
Israel were ready to take the city of
Jericho, Joshua chapter two. It
shows very plainly that she believed.
She had heard concerning that God was going to give the people of Israel
the land of Canaan. The people of
Jericho had heard what they had done to the Egyptians. They had heard how that they had put down the
king's of the Amorites. She believed,
and therefore she was ready to receive the spies and send them out another way.
Let us turn to Joshua chapter two beginning with verse one, "And
Joshua the son of Nun sent out from Shittim two men to spy secretly, saying, Go and view the
land, in Jericho. And they went, and
came into the house of the harlot, whose
name was Rahab, and lay there. And
it was told the king of Jericho, saying, Behold, there came men in hither of
the children of Israel to search out the land.
And the king of Jericho sent unto Rahab." Well, we better stop on that, but please
read Joshua 2:1‑20. And then you ought
to take time to read from how that when they took Jericho, they made that
agreement that she was to have the scarlet cord out the window marking the
house and all the members of her household would be saved, Joshua chapter six beginning with verse
twenty‑two. Evidently, her house
didn't fall when the walls fell down.
And they sent those two men in to get Rahab and her family, Joshua six
beginning with verse twenty‑two.
Rahab is
mentioned three times in the New Testament, this passage, and in Matthew
1:5, she is in the lineage of
Christ, and then Hebrews eleven where the writer says by faith she received the
spies and sent them out another way. So,
again, her faith was active. And
in like manner was not also Rahab the
harlot justified by works in that she received the messengers and sent them out
another way. "For as the body
apart from the spirit is dead, even so faith apart from works is dead." So faith apart from works is a vain, empty,
worthless religion. Is that still a
problem in the church today? I am afraid
it is still a problem in the church today, and we need to recognize the
importance of our faith being active.
And as Paul said to the Philippians, work out your
own salvation with fear and trembling. He did not
mean that they could come up with their own religion, save themselves by their
own bootstraps, but that you do what the Lord has commanded. Do not murmur against or do not question
anything that he has said. Do all things
without murmuring and questioning that you may be harmless and blameless in the
midst of a crooked generation.