Our daily Bible Readings have brought us to consider the Epistle of James and it is to this that we shall look for points of exhortation and encouragement.
OBTAINING WISDOM
The first point we would like to note, is the importance of obtaining Wisdom. Often, we hear it said that what is needed is only a simple faith in basic principles. According to Scriptural principles however, the life of the believer is a period of education and change. We must rather develop in our understanding, and therefore in our character, to be come more like the Master who was the Word Made Flesh, and who is “made unto us wisdom” (1 Cor. 1:30). We must progress from simplicity to wisdom – and that process is a consequence of the Word studied, believed, and applied. So it is written: “the Law of Yahweh is perfect, converting the soul: the testimony of Yahweh is sure, making wise the simple” (Psa. 19:7). James encourages those who start off in their simplicity to develop in Wisdom, and ask for it from the source of all things:
“If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him” (Jas. 1:5).
The allusion here, seems to be to Solomon as described in 2 Chronicles 1. Following the inauguration of Solomon as king, and the offering of sacrifices upon the brazen altar, “in that night did God appear unto Solomon, and said unto him, Ask what I shall give thee” (1 Chron. 1:7). But rather than to request personal benefits or riches, Solomon’s heart was towards the kingdom, and the rulership he had over it. He recognised the need for wisdom to rule well over the affairs of the nation and sought the good of the people. So he asked “Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?”. Here then, is an example of a man who lacked wisdom, and asked of God for it to be given him. Yahweh answered:
“… Because this was in thine heart, and thou hast not asked riches, wealth or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like” (1 Chron. 1:11-12).
Notice the principles that lie behind this narrative: Solomon sought first the affairs of the Kingdom, that he might rule in Wisdom – and all other things were added to him also. Our Lord also alluded to this principle: “seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you” (Mat. 6:33). Here is the example for us: if we seek after wisdom, and the affairs of the kingdom like Solomon, we ought not to be overly concerned about the day to day affairs of life, for God will add to us all that we need to progress in our walk to His Kingdom.
The context of this verse in Matthew chapter 6 also alludes to Solomon:
“… why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not more clothe you, O ye of little faith?” (Mat. 6:28-30).
Here, Solomon is compared to natural wild flowers, such as lilies – and this is the theme of James chapter 1:
“Let the brother of low degree rejoice in that he is exalted; But the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways” (Jas. 1:10-11).
Here, and in Matthew chapter 6, the term “grass” does not refer to that which we make lawns with, but is rather herbage, wild flowers, which have a form of beauty, but which quickly wither under the heat of the sun. So Peter also informs us:
“all flesh is as grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you” (1 Pet. 1:24-25).
We need therefore, to fill ourselves with the Wisdom of God – like Solomon – so that having the Word of God in our hearts, we shall have something within us worthy of perpetuation into immortality. To have a transient beauty that fails under trial will not profit us in any lasting way.
JAMES 2 – THE LAW OF LIBERTY
In his admonition to faith and good works, James instructs us: “so speak ye, and so do, as they that shall be judged by the law of liberty” (Jas. 2:12). The question arises therefore: What is the “law of liberty”. The allusion is to a feature of the Mosaic Law, as recorded in Deuteronomy chapter 15. In this chapter, we have described the “year of release”, where every seventh year, those who were in debt were released from their creditors, and their debt cancelled. The commandment was given that if a brother fell upon hard times, provision was to be made to support him, by way of lending money, or other goods:
“If there be among you a poor man of one of thy brethren within any of thy gates in the land which Yahweh thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy poor brother: but thou shalt upon thy hand wide unto him, and shall surely lend him sufficient for his need, in that which he wanteth” (Deut. 15:7-8).
However, there was a safeguard to ensure that the poor brother would not be overburdened with debt: every 7th year was a “year of release”, when the debt would be forgiven and written off, to be owed no more. But this could give opportunity for human nature to assert itself: if the year of release was about to commence, the lender could well refuse to lend to the borrower, on the basis that the debt was not going to be repaid. Provision was made for this: in the period leading up to the year of release, a lender would give his brother a gift, and not a loan – and by doing this, the lender would be entering the spirit of the year of release in forgiving the debt, not requiring it to be paid back. So we read:
“Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release is at hand; and thy eye be evil against thy poor brother, and thou givest him nought; and he cry unto Yahweh against thee, and it shall be sin unto thee. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him: because that for this thing Yahweh thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto” (Deut. 15:9-10).
In the context of James, to live by “the law of liberty”, or the spirit of the Year of Release, is to make provision for the poor without requiring a debt to be paid. In other words, it is about showing forgiveness of debts to those who need it – as our Master said in his model prayer: “… forgive us our debts as we forgive our debtors” (Mat. 6:12). Forgiveness is the order of the day for brethren and sisters in Christ, and we shall be judged on how we forgive others. As James has it:
“he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment” (Jas. 2:13).
So it is that the merciful shall be treated mercifully, and those who forgive shall be forgiven.
JAMES 3 – WORDS THAT DEFILE THE BODY
In his third chapter, James warns of the effects of slander and gossip:
“… the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell … the tongue can no man tame; it is an unruly evil, full of deadly poison” (Jas 3: see verses 6-8).
Notice, it is the tongue speaking words that defiles the body. Jude also speaks of this: “ … likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities” (Jude 1:8). Under the Mosaic law, that which defiled the flesh was leprosy, and the words of the tongue can be just as contagious and pernicious as leprosy. But the allusion of James is to Proverbs 26:
“where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth” (Prov. 26:20).
The spreading of gossip is like a consuming and raging fire, bringing destruction to all it comes into contact with. But the way to stop the fire spreading further, is to refrain from being wood to the flame, and rather through silence, the fire will eventually go out.
The Psalmist describes how to deal with those who “speak mischievous things, and imagine deceits all the day long”. He says, “I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouths are no reproofs” (Psa. 38:13-14).
This is an effective way to deal with gossip and slander – disregard it utterly! When a Bible principle is brought into question or denied, that is important and must be dealt with. But when the issue becomes personal, and the fiery darts of the adversary (Eph. 6:16) are aimed at us individually, the matter loses all importance. Rather than to perpetuate the matter, it is far better not to retaliate, but rather to “take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Eph. 6:16). Where there is no wood to continue the burning, the fire will eventually go out, and harmony is restored.
JAMES 4 – FRIENDSHIP WITH THE WORLD
James continues to describe the disciples’ position of separateness from worldly ways: “… know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God” (Jas. 4:4). This echoes his earlier remarks that “pure religion and undefiled before God and the Father is this: To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (Jas. 1:27). Abraham was a man who came out of the world, having no amity with it – hence he was called the “friend of God” (Jas. 2:23). John gives a similar exhortation: “love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world: the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 Jno. 2:15-17).
But this principle not only applies to down and out atheists from the world around us. There are those who purport to be believers in Christ, yet who pursue worldly ways. Ahab the king Israel was like this, and Jehoshaphat “joined affinity” with him (2 Chron. 18:1), for which he was rebuked:
“Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate Yahweh? Therefore is wrath upon thee from before Yahweh” (2 Chron. 19:2).
Though it be most unpleasant, there are times when it becomes necessary to be separate from those who claim to be of the Israel of God. These are those who are “of the synagogue of Satan, which say they are Jews, and are not, but do lie” (Rev. 3:9, also 2:9). To have affinity with them is no better than the example of Jehoshaphat of old, and those who compromise themselves in such a matter leave themselves open to the same rebuke as he.
THE EXAMPLE OF ELIJAH
The example of Elijah is expressed in terms of how “the effectual fervent prayer of a righteous man availeth much” (Jas. 5:16). So James writes:
“Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit …” (Jas. 5:17-18).
The effectual and fervent prayer of Elijah then, provides us with an example of how we ought to pray for one another, “that ye may be healed”. His prayer for a national famine was motivated by a desire that the spiritually diseased people would take heed to the Divine chastisement and be healed.
The detail of how that the famine came because of Elijah’s prayer is omitted in the Old Testament account. But in so praying, Elijah would suffer the effects of famine himself. He prayed for the famine with scant regard for his own needs. He would suffer hunger with his people: yet he had the faith that somehow if it was Yahweh’s Will for the famine to take place, that He would also provide for Elijah’s needs. A passage which comes to mind is Matthew chapter 6 which we looked at earlier:
“Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on … Behold, the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” (Mat. 6:25-26).
The Father of Creation feeds the birds of the air, and therefore will also feed those who trust in Him. Elijah provides a powerful example of this: Divine sustenance in a day of evil. In his case, not only were the fowls of the air (the ravens) provided for, they in turn provided for his needs. It is interesting to note in this connection a few verses later: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mat. 6:33). Elijah is a case in point: putting his concern for his nation above his own natural needs, Yahweh provided for him – as it is written elsewhere: “Yahweh will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked” (Prov. 10:3). King Ahab sought after the affairs of this life only, and was deprived of his sustenance, whereas the righteous soul of Elijah did not famish.
In considering the Epistle of James therefore, we see many related themes. There is the importance of seeking the wisdom that comes from above – that wisdom which gives life. And there is the need to hold fast to the Scripture-Truth, remaining separate from worldly ways and behaviours – even when they are engaged in by those who profess discipleship to Christ. We must, like Solomon and Elijah, seek first the affairs of God’s kingdom, even it if means hardship for us. Then, we can have the confidence that Yahweh will bless us with life, immortality and joy for evermore in the presence of His Son at the appropriate time.
Christopher Maddocks
