Expositional Study of James
ALL IN THE SAME BOAT
Scripture Reading: James 1:1-4, 9-15 (KJV)
Like all Eastern letter-writers of the period, he opens the letter with his signature, and follows that with the address. Let us briefly consider his paragraph.
James – who is he?
Let us track him down. In Acts 15:13, a "James" is presiding in Jerusalem, regarding the important question of the relationship of Christianity to the Law. In Acts 12:17, Peter, released from prison, is telling Christians to go and tell the news of his safety to a certain "James" – evidently, again, a leader among the brethren. In Galatians 1:19, Paul is describing his movements when, following his three years' sojourn in Arabia after his conversion, he stayed a while with Peter in Jerusalem, and there met another important leader in the church by the name of "James," said to be "the Lord's brother." In Acts 1:14, a number of people are recorded as meeting for prayer with the apostles, as they awaited Pentecost; and among them are included "Mary the mother of Jesus, and His brethren." In 1 Corinthians 15:7, in the midst of the Resurrection appearances of the Master, we are told, "He was seen of James." In John 7:5, is related the sad fact that "neither did His brethren believe in Him." In Matthew 13:55, we learn that the astonishment of the Nazareth townsfolk at the wisdom and works of Jesus was enhanced by the fact that He was one of them, His mother and brethren being well-known in their community. One of these was a person called "James." Such working backwards is a sufficient outline of the career of the man who wrote this Epistle – a man who, from being a disbeliever, became an ardent follower of the Master, an important leader in the early church.
"A servant...of the Lord Jesus Christ"
For several years he had lived at Nazareth in the same home with Jesus. In that most intimate and stringent of all atmospheres he had grown up with Him, played with Him, worked alongside Him, daily observed Him. Who can doubt that He won the esteem and affection of His half-brother? Yet, when young manhood was reached, and Jesus went forth to His ministry, James, though amazed, could not bring himself to become a believer – probably he held aloof, and at times ever conjectured that the One he had loved so dearly was now beside Himself. Long before James took up his pen to write, all this was gloriously changed: the skeptic became the servant, the bond-slave; the half-brother was accepted and acknowledged as "the Lord." It is interesting to recall that a like metamorphosis occurred in the person of another member of that house-hold: James' brother, Jude, also became a convert of the Lord and wrote a New Testament epistle, describing himself in verse 1 as, "a servant of Jesus Christ." Here is rich encouragement for any Christian who has family members who do not follow them in allegiance to the Savior. Keep on praying for them, and take fresh hope; seek grace from God to live a crucified and risen life in Christ, and they shall yet be won to Him.
"To the twelve tribes which are scattered abroad"
Probably this means that in effect he is addressing this inspired communication to Christian Jews everywhere outside their own land. But, because "they which are of faith...are the children of Abraham" (Gal. 3:7), all we who are Christians have a personal interest in the Epistle's treasures: even though it does not refer to us, it does apply to us.
Even the most cursory reading of this letter shows that James is an intensely practically minded Christian. Indeed, its main theme is not unjustly described as Practical Christianity. The writer is forever relating truth to conduct, doctrine to life; and studying his letter we constantly find this emphasis upon plain every-day application. He loses no time in embarking on this course; he quickly gets into his stride and deals with -
A common experience of us all
Trials and temptations – none are excused, none are immune; we are all in the same boat. In verse 2 and again in verse 12, note the word "when" is used rather than "if" – because trial and temptation are bound to come, there is no "if" about it. These early Christians were subject or liable to all manner of tribulations; likewise, modern day Christians are beset with testing, through of a different sort. Therefore, this passage truly "speaks to our condition" – which is the habit of Holy Scripture.
2 Timothy 3:11 states: "What persecutions I endured: but out of them all the Lord delivered me." Consider especially Paul’s use of the two words, "out of." He does not say "from," because God does not undertake to save us "from" trouble. Christian people must not expect to be spared suffering; but there is this lovely distinction – trouble comes into the life of a child of God only by His express permission; it does not reach us by luck or chance, but because it is His definite will for us; and if it is His will for us, it must be His best for us. Yet, God does undertake to save us "out of" trouble – either some miraculous deliverance of a material order, which shall glorify Him, or some spiritual release, which may glorify Him even more, as is instanced by God's way of dealing with Paul's "thorne in the flesh" (2 Cor. 12:7-9). Another interesting occasion of this distinction between "from" and "out of" is found in Daniel 3:17, "Our God...is able to deliver us from...and He will deliver us out of..." Of course, He was certainly able to save them from being thrown into the furnace; but that was not His plan or His will for them. Those three young loyalists knew that they could not claim the "from" – though in other circumstances He might and does grant it; but they knew that they could claim the "out of" – that, He is not only "able to," but "will" do. Out from the midst of our every trouble we will in some deep sense experience a God-honoring deliverance. "Out of them all" – says Paul. When in trial and tribulation, look out for His "out of."
Notice that trouble pays no respect to one’s social or financial standing. What has been said and what is to be said is for "the brother of low degree" (v 9), as well as for "the rich" (v 10). We are all in the same boat. But notice -
An uncommon way of looking at it
"Count it all joy", says verse 2. The words are reminiscent of something the Master said in Matthew 5:11-12, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad..." Often, when we look trouble in the face, it is hard to recognize the blessing in it; but looking back we can see it all. Surely, when reflecting on it, the Sick of the Palsy thanked God for his affliction – reflecting that in all probability he would have never found the Savior but for his grievous trouble. Many a sufferer has borne a like testimony. So, in faith and hope, let us learn to "count it all joy," until the time when our eyes are open to see it all, to understand it all. James is not simply offering us a bit of easy-going philosophy: he is, by the Spirit, counseling us to a viewpoint that has deep reason behind it.
The rich man
He is unfamiliar to the harder side of life and for him trial and tribulation is a very different case. Bred in the lap of luxury by reason of his riches, he has come to imagine that money is the Great Excellence of life. He is apt to judge life and measure his fellows by the yardstick of finance. Yet, in his capacity of rich man he is really no more stable than the "grass;" the "burning heat" of some sudden calamity – some unexpected movement of the money market that reduces him to mere ashes of his former self. Well, if this unexpected trouble brings him "low," so that he sees the perishable vanity of his "rich man...ways" (v. 11), causing him to build another fortune of the unwithering sort, making him as Luke 12:21 says, "rich toward God," then he will assuredly "count it all joy."
The average man
As one of the "brethren" (v 2), we can find fruit in trial. Let us first briefly consider what it will do for us – what "perfect work" of character forming it will accomplish. Sore trial may be most unpleasant for the moment, but we must keep in mind "nevertheless, afterward..." (Heb. 12:11). We must keep in mind that hard circumstances are God's tools – the Gardener's pruning-knife, "Supposing Him to be the Gardener" (John 20:15); the Refiner's purging-fire, "He shall sit as a Refiner...of silver" (Mal. 3:3); the Carpenter's cutting-edge, "Is not this the Carpenter?" (Mark 6:3). Such is the blessed function of tribulation. Secondly, let us briefly consider what it will bring to us – a veritable "crown of life" (v 12), a deeply satisfying compensation for anything that may have been "endured."
However, we must not forget that these results accrue only to those who take the troubles aright. In other words, if we are rebellious, they will probably bring us no good; but none can measure the good gained if we take these experiences as from God's hand, and let Him see that we trust Him, even if we cannot understand His reasons or trace His purposes.
"If any of you lack wisdom"
In order to understand these things we may ask God for enlightenment. We will study this paragraph (vv. 5-8) later, in connection with the teaching of this Epistle on the subject of prayer. We now proceed to a closing thought about our trial –
A not uncommon effect of it
The testing may become a tempting, i.e., the Occasion of a Temptation. Verses 9-15 seem to lead us on to this aspect of the matter. In this event, the Christian must realize that the temptation is not God's responsibility. "God cannot be tempted..." – the place of temptation is foreign to His Nature; "neither tempteth He any man." The A.V. translation of Genesis 22:1, "God did tempt Abraham" is unfortunate; the word should have been "test" – or "prove" as the R.V. has it. Satan tempts to bring out the bad; God tests to bring out the good. So, let us not blame God if our trials become temptations. The Lord never intends that for a moment. The blame lies with our own hearts.
This is seen in the explanation given here, i.e., the Nature of a Temptation. Truly, "every man is tempted" in some way or other (v 14). Let us beware of becoming harsh or censorious toward one who yields to something that does not tempt us. This experience "common to man" as 1 Corinthians 10:13 describes it, needs understanding. In this passage, James gives us what we might call the Mechanics of the Matter. There is an outward and inward element in a temptation. First, "enticed" is the outside attack of the enemy. Second, "his own lust" is the inside attraction of the evil root of sin. "Lust" is simply the strong desire and longing of the heart toward any (generally evil) thing. In a temptation, the outward and inward work together – lure and lust are in collaboration. In other words, it is as if something within the steel leaps to the lure of something within the magnet; or, as a spy within the castle makes contact with the enemy outside the gates. Such a conjunction inevitably produces an evil result; it "bringeth forth sin." Such is the way of it, as through James the Holy Spirit here teaches us.
Trials and temptations
These are all in the same boat. The "escape" spoken of in 1 Corinthians 10:13 is not an escape, not a dodge from the temptation; but an escape to Him that we "may be able to bear it." He has faithfully pledged that He will never allow the trials and sufferings of life to be too heavy for us. One day, a pair of little arms was stretched out while the father piled up goods for his small son to carry to the other end of the store. As the little boy waited for more, an onlooker said, "You can't manage anymore." To which the answer came, "Father knows how much I can carry." By substituting the Holy Father for that human father, we may usefully close this part of our study.
