Noticing some peculiar circumstances in the condition of his
countrymen, throughout this wide dispersion, the apostle addressed to
them a written exhortation, suited to their spiritual necessities. In
the opening, he announces himself simply by the title of “James, the
_servant_ of Jesus Christ,” not choosing to ground any claim for their
respect or obedience on the accidents of birth or relationship, but
on the mere character of one devoted to the cause of Christ for life
and for death,――and entitled, by the peculiar commission of his Lord,
to teach and direct his followers in his name. In consequence of this
omission of the circumstance of relationship, a query has been even
raised whether the author of this epistle could really be the same
person as the brother of Jesus. But a trifle of this kind can never
be allowed to have any weight in the decision of such a question. He
directs himself, in general terms, to all the objects of his extended
apostolic charge;――“to the twelve tribes that are in the _Dispersion_.”
A brief review of the contents of the epistle will furnish the best
means of ascertaining its scope and immediate object, and will also
afford just ground for tracing the connection, between the design of
the apostle and the remarkable events in the history of those times,
which are recorded by the other writers of that age. He first urges
them to persevere in faith, without wavering or sinking under all the
peculiar difficulties then pressing on them; and refers them to God
as the source of that wisdom which they need for their direction. From
him alone, all good proceeds; but no sin, nor temptations to sin. The
cause of that, lies in man himself: let him not then blasphemously
ascribe his evil dispositions nor the occasions of their development,
to God; but seeking wisdom and strength from above, let him resist
the tempter:――blessed is the man that thus endures and withstands
the trial. He next points out to them the utter worthlessness of all
the distinctions of rank and wealth among those professing the faith
of Jesus. Such base respect of persons on the score of accidental
worldly advantages, is denounced, as being foreign to the spirit of
Christianity. True religion requires something more than a profession
of faith; its substance and its signs are the energetic and constant
practice of virtuous actions, and it allows no dispensations or excuses
to any one. He next dwells especially on the high responsibilities
of those who assume the office of teaching. The tongue requires a
most watchful restraint, lest passion or haste pervert the advantages
of eminence and influence, into the base instruments of human wrath.
The true manifestations of religious knowledge and zeal, must be in a
spirit of gentleness, forbearance, and love,――not in the expressions of
hatred, nor in cursing. But of this pure, heavenly spirit, their late
conduct had shown them to be lamentably destitute. Strifes, tumults,
and bitter denunciations, had betrayed their un-Christian character.
They needed therefore, to humbly seek this meek spirit from God, and
not proudly to assume the prerogatives of judgment and condemnation,
which belonged to Him alone. His condemnation was indeed about to fall
on their country. With most peculiar ruin would it light on those now
reveling in their ill-gotten riches, and rejoicing in the vain hope of
a perpetual prosperity. But let the faithful persevere, cheered by the
memory of the bright examples of the suffering pious of other days, and
by the hope of the coming of their Lord, whose appearance in glory and
judgment, would soon crown their fervent prayers. Meanwhile, supported
by this assurance, let them continue in a virtuous course, watching
even their words, visiting the sick in charity and mercy, and all
exhorting and instructing each other in the right way.
The peculiar difficulties of the times here referred to, are――a state
of bloody intestine commotion, disturbing the peace of society, and
desolating the land with hatred, contention and murder;――a great
inequality of condition, in respect to property,――some amassing
vast wealth by extortion, and abusing the powers and privileges
thereby afforded, to the purposes of tyranny,――condemning and killing
the just;――a perversion of laws for the gratification of private
spite;――and everywhere a great occasion for good men to exercise
patience and faith, relying upon God alone, for the relief of the
community from its desperate calamities. But a prospect was already
presented of a consummation of these distracting troubles, in the
utter ruin of the wicked; a change in the condition of things was
about to occur, which would bring poverty and distress upon the haughty
oppressors, who had heaped treasure together only for _the last days_.
The brethren therefore, had but a little time to wait for _the coming
of the Lord_. Both of these two latter expressions point very clearly
at the destruction of Jerusalem,――for this is the uniform reference
which these terms had, in those days, among the Christians. Jesus
had promised his chosen disciples, that their generation should not
pass away, till all those awful calamities which he denounced on the
Jewish state, should be fulfilled; and for this event all his suffering
followers were now looking, as the seal of the truth of Christ’s word.
Searching in the history of the times, a few years previous to that
final desolation, it is found in the testimony of impartial writers,
that these were the too faithful details of the evils which then
raged in Palestine. “For, under Felix, and again under Portius Festus,
desperate patriots marched through the country, in whole bodies, and
forcibly tore away with them the inhabitants of open places, and if
they would not follow them, set fire to the villages, and enacted
bloody scenes. They even made their appearance in the capital and at
the feasts, where they mixed among the crowd of people, and committed
many secret assassinations with concealed weapons. As to that which
regards the external circumstances and the civil condition of the Jews
and Jewish Christians, they were far from being agreeable. The praetors,
under all manner of pretexts, made extortions, and abused their legal
authority for the sake of enriching themselves; a person was obliged
to purchase with money his liberation from their prisons, as well as
his safety and his rights; he might even purchase a license to commit
crimes. In this state, under these circumstances, and in this degree of
civil disorder, the author might probably have regarded his countrymen;
for, although he wrote to the whole world, yet his native land passed
more immediately before his eyes.”
For the sources, and for the minuter proofs and illustrations of
these views, see Hug’s Introduction, as translated by Wait, Vol.
II. §§ 148‒159.
In the immediate consideration of all these present iniquities
and coming desolations, he wrote to prepare the believing Jews, in
Palestine more particularly, but also throughout the world, for the
overwhelming consummation of their nation’s destiny. Terrible as would
be this doom, to the wicked, and mournful as would be these national
desolations, to all, the righteous should find consolations in the
peaceful establishment of the spiritual kingdom of their Lord, over the
ruins of the dominion of his murderers,――of those who had “condemned
and killed the just One, though he did not resist them.” But in all
these awful signs, should the faithful see the forewarned coming of the
Son of Man; and as he himself told his chosen apostles, “then should
they lift up their heads; for their redemption drew nigh.”
Besides these external troubles, there were others of a different
character, arising and existing solely among those who professed the
religion of Christ. The instructions given by Paul, in reference to
the absolute necessity of faith, and the insufficiency of a mere formal
routine of religious duties, had been most grossly perverted into a
warrant for the all-sufficiency of a mere _belief_, as the means of
salvation;――an error by no means limited in its mischievous existence,
to the days of the apostles, but so comfortable to the minds of
mere religious formalists, in all ages of Christianity, that a new
revelation, like that here made by James, though directly repeated
through every century of the Christian era, would be equally vain, for
the prevention or the remedy of this never-dying heresy. All the words
of James on the subject of faith and works, are evidently aimed at the
refutation of those who had taken advantage of the opinions which Paul
had expressed, on the same subjects; but which were expressed with a
totally different reference, being stated not generally nor abstractly,
but in application to some particular dogmatic errors. James, after
distinctly condemning the “unlearned and unstable, who thus wrested to
their own destruction the things hard to be understood in the writings
of Paul,” next attacks certain persons who, without being authorized
or qualified, had assumed the station and responsibility of religious
teachers. Many persons taking up the office of instructors in this
manner, had caused great confusion, by using their hasty tongues, in
mere polemic and denunciatory discourse, condemning and cursing, in
unmeasured terms, those who differed from them in opinion. These he
rebukes, as thus “giving occasion for offense and error to all;” and
sets forth the character of that true wisdom which comes from above,
and which is peaceable, “sowing the fruit of righteousness in peace.”
_Many teachers._ In order to understand this reference,
it should be noticed that the word _masters_ in the common
translation of chap. iii. verse 1, of this epistle, is not to
be taken in the common modern sense, but in that of “religious
teachers.” The original is not Κυριοι (_Kurioi_,) “Lords,”
“Masters,”――but διδασκαλοι (_didaskaloi_,) “teachers.” The
translators probably intended it only in the latter sense; for
the word “Master” really has that meaning in such connections,
in good authors of that age; and even at this day, in England,
the same usage of the word is very common, though almost unknown
in this country, except in technical phrases.