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JAMES
Introduction
1. The Need:
James is one of the most practical books of the New Testament
and one needed by Christians of every generation. Its stinging
rebukes of worldliness and pretense in religion are urgent ones for
our time. Its denunciations of social injustice have caused many to
label James the "Amos of the New Testament."
The epistle of James appeals from start to finish for Christians
to make their lives consistent with their profession.
There is an amazing similarity between this epistle and the
Sermon on the Mount:
1) Joy in the midst of trials (1:2; cf. Matt. 5:10-12)
2) Boldness in prayer (1:5; cf. Matt. 7:7-12)
3) The danger of a bad temper (1:19-20; cf. Matt. 5:22)
4) Hearing and doing (1:22; cf. Matt. 7:24-27)
And many other parallel points. The practical wisdom of this
book impresses all who bother to study it closely.
2. The Author:
There several men in the New Testament who bear
the name "James." (Matt. 4:21; 10:3; Luke 6:16; Mark 6:3). By a
process of elimination the most reasonable possibility for
authorship of this letter is James the brother of Jesus.
He was the James who played the most prominent role in the
early history of the church. This would make him the brother of
another New Testament writer, Jude (Jude 1, Matt. 13:55).
Neither James nor Jude were sympathetic to Jesus' claim during
the Lord's personal ministry (John 7:3-5). Jesus appeared to James
after His resurrection and all doubts and reservations were removed
(I Cor. 15:7; Acts 1:14). He is mentioned a number of times in the
book of Acts and Paul referred to him as one of the "pillars" of the
church at Jerusalem (Gal. 2:9).
In his letter James humbly only identifies himself only as "a
servant of the Lord Jesus Christ" (1:1).
3. The Background:
The letter is addressed to Jewish Christians
who had been scattered from Palestine by persecution (1:1). This
dispersion had come about because of attacks from unbelieving
Jews (Acts 8:1ff about AD 33, and Acts 12:1 about AD 41).
This book was probably the first of all the New Testament book
to have been written, probably about AD 45. (Therefore the
controversy over receiving Gentiles into the church had not yet
become an issue.)
James knew of the severe trials these saints were having to
endure for their faith (1:2). He wrote to encourage them in their
difficulties and warn them against spiritual laxity and neglect of
their duties.
4. The Theme:
Daily practice of true religion.
A key verse seems to be James 1:22.
An Outline:
I. True religion in a time of trial -- 1:1-18
1. After a brief salutation (1:1), James immediately urges
a positive attitude toward his reader's trials (1:2-4).
Such difficulties should be faced with prayer 1:5-8) and
with a consciousness of life's true value (1:9-11), God
blesses those who endure (1:12).
2. When temptation comes, it is not from God (1:13) but
arises from our own lusts (1:14). Yielding to
temptations ends in death (1:15-16), but God only gives
good gifts (1:17-18).
II. How our faith is tested in this world -- 1:19-5:18
The faith of Christians is tested in various ways:
-- its reactions to the word of God (1:19-27)
-- its relations to one's fellowmen (2:1-13)
-- its right actions (2:14-26)
-- its control of the tongue (3:1-18)
-- its avoidance of worldliness and strife (4:1-12)
-- its acknowledgment of God's will in all one's plans (4:13-17)
-- its reaction to oppression (5:1-12)
-- its dependence on prayer (5:13-18)
III. On restoring the erring -- 5:19-20
Although the letter is designed to promote endurance, it
encourages the faithful to help bring back any who should
err from the faith (5:19-20).
Conclusion:
This lovely letter reads very much like a sermon.
It has tones of compassionate authority which James
would use with people dear to him who were facing
extreme difficulties.
It is eminently practical in showing Christians how faith
is to be lived in the total arena of life.
6. Major Points in the book of James:
1. Hearing and doing -- 1:22-25
The truth of the gospel must be translated into concrete deeds
and actions of faith. "Hearing" the Word of God is the right point of
beginning; we must guard against the notion that contemplating
the good is same as being good! (Rom. 2:13). One who is content to
hear without doing is "deceiving" himself.
2. Living by the "royal law" -- 2:8-13
Loving one's neighbor as himself is a central commandment of
true religion. In the O.T. (Lev.19:18; cf. Mark 12:29-31); in the N.T.
(Gal. 5:14; Rom. 13:8-10).
All of the strong statements in this letter about social justice are
based on this law. Love for one's neighbors requires compassion for
widows and orphans (1:27). It forbids partiality (2:1-7), it prohibits
slander (4:11-12), and it rebukes exploitation of the poor (5:1-6).
3. The relationship of faith and works -- 2:14-26
James' thesis is that faith without works is dead (2:14-17).
Remember what Jesus said about validating a claim to faith, Matt.
7:21. Christianity must produce practical results in order to be
counted genuine. What we believe, must have a bearing upon how
we behave.
Next James challenges the naive assertion that some men may
demonstrate their religion by faith and others by works (2:18-20).
There is no proof that one has faith at all apart from the fruit that
faith produces in his daily life. James challenges anyone to show
his faith apart from his deeds.
The epistle shows how true faith is exemplified (2:21-26).
Abraham demonstrated his faith in offering up his son Isaac (Gen.
22:1-19; Heb. 11:17-19). Rahab proved her faith in the God of the
Hebrews by hiding the spies in her house (Josh. 2:1-24; Heb. 11:31).
Our confusion over the relationship between faith and works
may be traced to the fact that "works" can be taken to mean
different things:
(1) the works of the Law of Moses (cf. Rom. 3:28)
(2) works of human merit (cf. Eph. 2:9)
(3) actions of response to the divine will (cf. John 6:29; James
2:14-26).
No man can be saved by works of the Law of Moses or works of
human merit; but no man can be saved without an obedient
response to heaven's commands.
SERMON - - - - - - -
Let Us Pray
James 5:13-20
Introduction:
The book of James has a great deal to say about the use of the tongue:
complaining (5:9); and swearing (5:12). But he also named some of the
highest uses of the tongue: proclaiming God's Word (5:10); and praying
and praising God (5:13).
Seven times in this section James mentions prayer and encourages us
to pray by describing five situations in which God answers prayer.
1. PRAY FOR THE SUFFERING (5:13)
The word afflicted means "suffering in difficult circumstances." James
tells us what we should do when we find ourselves in such trying
circumstances.
Such prayer of the faithful will either remove the affliction, or enable
the child of God to bear it.
2. PRAY FOR THE SICK (5:14-16)
Some seem to think that this teaches that full physical health is
always just a prayer away. Others relate this process outlines by James as
invoking God ("pray over him") and using medicine ("anoint him with oil")
-- prayer plus a physician.
A brief explanation and background will be considered here.
3. PRAY FOR THE SINFUL (5:16)
This verse points out our spiritual concern for one another. The
healing in this verse is spiritual healing, a healing of the souls (Matt.
13:15; Heb. 12:13; I Pet. 2:24).
4. PRAY FOR THE STATE (OR STATESMEN) 5:16b-18
As an indication of the power of prayer James refers to a story of the
time of Ahab King of Israel (1 Kings 17-18). We are exhorted to pray for
our rulers (1 Tim. 2:1-3).
5. PRAY FOR THE STRAYING (5:19-20)
While James does not specifically name prayer in these verses, the
implication is there. If we pray for the suffering, the sick, we must pray
for the brother who wanders from the truth. (Not that he may be saved
in his sin, but that he will turn from those sins.)
"Seeking the Lost" is a common Bible picture of soul-winning. Jesus
pictured the lost sheep, the lost coin, and the lost boy in Luke 15. In
seeking the lost and straying we must manifest the right attitude (Gal. 6:1
"the spirit of meekness").
CONCLUSION:
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