ON LOVE; PART DLXV
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GoodWill IS Love in Action
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“The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these” (Mark 12:29-31).
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“Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:36-40).
In the last post we discussed some additional final thoughts on the Sermon on the Mount and how that this IS the instruction manual if you will for the man that strives toward the Kingdom of God, for the aspirant. For the disciple this IS a reminder of the Truth of that High Calling as the Master offers the Beatitudes which show the ‘privileges’ for such a man and here we should see the reality of what a disciple IS insofar as those ideas that the Master puts forth ARE already in the thoughts, the attitudes and the actions of a disciple of the Lord. For the average man, these Beatitudes should be a guiding Light, a note of the nature of a disciple and the promises of discipleship, as well as a firm idea of what it IS that a man must do, how he must act and interact with others, if he desires to Truly approach God and place himself among those who Truly strive. ALL men can gain much insight from the tenets of this Sermon and ALL men must come to understand that it IS ONLY by accomplishing these things that one can attain the Kingdom of God and the reality of His words here which are clearly that a man Love ALL men and ALL of God’s Great and Awesome Creation; and that he eschew the ways of the world and the attractions and the attachments that lure him and keep him from the freedom of salvation. In this last part we should try to see the greater reality of the Master’s words of the Lord’s Prayer saying “And lead us not into temptation, but deliver us from evil” (Matthew 6:13). We should ever remember that the actions of God as concerns the individual and corporate men in the world ARE through the actions of their own Souls, their own Christ Within and God Within; it is this Inner man that can deflect temptation and prevent his carnal focus.
As we begin our look at the Epistle of James we should try to understand who James IS; not that this matters in the end as his words Truly do stand as a spiritual Light regardless of how he may be viewed, but simply because it IS a good thing to understand as we read his words. We should remember as we look at this that there IS NOT much that IS KNOWN for certainty and what we reveal here IS the opinion of those who were closest to James’ time and then modified by doctrine. Let us look briefly at some of what IS said about James’ who we call an apostle because of his work in this epistle and NOT because he was an apostle that was with Jesus, either the brother of John of the other James among the Twelve. Many dispute the True identity of this apostle.
From the introduction to the Epistle of James in the NIV Study Bible we find these ideas: The author identifies himself as James (1:1); he was probably the brother of Jesus and leader of the Jerusalem council (Ac 15). Four men in the NT have this name. The author of this letter could not have been the apostle James, who died too early (a.d. 44) to have written it. The other two men named James had neither the stature nor the influence that the writer of this letter had. James was one of several brothers of Christ, probably the oldest since he heads the list in Mt 13:55. At first he did not believe in Jesus and even challenged him and misunderstood his mission (Jn 7:2-5). Later he became very prominent in the church: He was one of the select individuals Christ appeared to after his resurrection (1co 15:7;). Paul called him a “pillar” of the church (gal 2:9). Paul, on his first post-conversion visit to Jerusalem, saw James (Gal 1:19). Paul did the same on his last visit (ac 21:18). When Peter was rescued from prison, he told his friends to tell James (ac 12:17). James was a leader in the important council of Jerusalem (ac 15:13). Jude could identify himself simply as “a brother of James” (jude 1:1), so well known was James. He was martyred c. a.d. 62. Some date the letter in the early 60s. There are indications, however, that it was written before a.d. 50: Its distinctively Jewish nature suggests that it was composed when the church was still predominantly Jewish. It reflects a simple church order — officers of the church are called “elders” (5:14) and “teachers” (3:1). No reference is made to the controversy over Gentile circumcision. The Greek term synagoge (“synagogue” or “meeting”) is used to designate the meeting or meeting place of the church (2:2)*8.
We should note that these are ALL doctrinal ideas from the post reformation era as based upon the information found in the other parts of the New Testament plus the writings of the Early Church Fathers. In our view, a point of contention here is the reference to James’ words being distinctively Jewish in nature; we should remember that ALL of these writers are essentially Jewish and this idea should not be allowed to detract from anything that the apostle has to say in what we see as a distinctively Christian epistle that sets forth in rather clear terms the nature of a True Christian according to the words of the Master.
Our next selection on the man James is from Vincent’s writings where we read: According to the oldest arrangement of the New Testament, the epistle of James stands first in order of all the apostolical epistles. The most competent critics generally agree in designating as its author James, the president of the church at Jerusalem, and known as the Lord’s brother. “No doubt,” says Dean Stanley, “if we look at James’ influence and authority from the more general point of view, whether of the whole Jewish Christian world or of the whole Gentile Christian world, it sinks into nothing before the majesty of Peter and Paul;” but within the circle of the purely Palestinian Christians, and in Jerusalem, James is the chief representative of the Christian society. The later traditions of the Jewish Christians invest him with a priestly sanctity. His austerities and devotions are described in extravagant terms. He is said to have kneeled until his knees were as hard as the knees of camels, and to have been constant in prayer in the temple. He went barefoot, and practised abstinence from wine, and wore the long hair, the linen ephod, and the unshorn beard of the Nazarites, and even abstained from washing. He was known as “The Just.” The people vied with each other to touch the hem of his garment; and he is reputed to have called down rain in the drought, after the manner of Elijah. His chair was preserved as a relic until the fourth century, and a pillar in the valley of Jehoshaphat marked the spot where he fell. The account of his martyrdom is given by Eusebius from the lost work of Hegesippus, by Josephus, and in the Clementine Recognitions. The epistle was probably written from Jerusalem, where James would be likely to become acquainted with the condition of the Jews, through those who came up at the feasts. Certain allusions in the epistle go to confirm this. The comparison of the double-minded man to a wave of the sea (James 1:6), and the picture of the ships (James 3:4), might well be written by one dwelling near the sea and familiar with it. The illustrations in James 3:11, James 3:12- the figs, the oil, the wine, the salt and bitter springs – are furnished by Palestine, as are the drought (James 5:17, James 5:18), the former and the latter rain (James 5:7), and the hot, parching wind (James 1:11), for which the name καύσων , was specially known in Palestine 4.
There IS little similarity between the two ideas of James cited above and in these we can see the sense of uncertainty regarding the apostle. Vincent continues with these words about which we have much to say in our comments following: The epistle is written from a Jewish stand-point. “Christianity appears in it, not as a new dispensation, but as a development and perfection of the old. The Christian’s highest honor is not that he is a member of the universal church, but that he is the genuine type of the ancient Israelite. It reveals no new principle of spiritual life, such as those which were to turn the world upside down in the teaching of Paul or of John, but only that pure and perfect morality which was the true fulfilment of the law” (Stanley). Twice only the name of Christ occurs (James 1:1; James 2:1); the word “gospel” not at all; and there is no allusion to Redemption, Incarnation, Resurrection, or Ascension. The rules of morality which he lays down are enforced by Jewish rather than by Christian motives and sanctions. The violation of the “royal law” is menaced with the sentence of the law (James 2:8, James 2:13); and uncharitable judgment is deprecated on the ground of the law’s condemnation, and not as alien to the spirit of Christ 4. Here in Vincent’s remarks we find the same problem that we see in above; here Mr. Vincent seems to be discounting, as do the ideas above when the use of this epistle is considered, the strictly Christian bent displayed by James as he repeats many of the same pronouncements of the Master. That the name of Christ appears only twice is meaningless in this short letter and the ideas of Christianity as we ourselves see them are embedded in James’ words; especially in regard to Love, keeping His words, and eschewing the ways of the world. That there is no allusion to Redemption, Incarnation, Resurrection, or Ascension IS, from our perspective, MORE Christian than is understood as these ARE NOT the Master’s teaching but are observations of the other writers regarding events and, again from our perspective, ALL TOO MUCH emphasis is placed on these ideas in doctrinal Christianity. Vincent’s ideas on the menacing and the depreciating of James’ words as compared to his ideas of the Spirit of Christ is a purely doctrinal observation and in both cited places the apostle is saying the same as the Master intends for us to understand.
The Roman Catholic version of James comes from the writings of the Early Church Fathers as presented in the Catholic Encyclopedia: The name “James” in the New Testament is borne by several: 1. James, the son of Zebedee — Apostle, brother of John, Apostle; also called “James the Greater”. 2. James, the son of Alpheus, Apostle — Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13. 3. James, the brother of the Lord — Matthew 13:55; Mark 6:3; Galatians 1:19. Without a shadow of doubt, he must be identified with the James of Galatians 2:2 and 2:9; Acts 12:17, 15:13 sqq. and 21:18; and 1 Corinthians 15:7. 4. James, the son of Mary, brother of Joseph (or Joses) — Mark 15:40 (where he is called ò mikros “the little”, not the “less”, as in the D.V., nor the “lesser”); Matthew 27:56. Probably the son of Cleophas or Clopas (John 19:25) where “Maria Cleophæ” is generally translated “Mary the wife of Cleophas”, as married women are commonly distinguished by the addition of their husband’s name. 5. James, the brother of Jude — Jude 1:1. Most Catholic commentators identify Jude with the “Judas Jacobi”, the “brother of James” (Luke 6:16; Acts 1:13), called thus because his brother James was better known than himself in the primitive Church. The identity of the Apostle James (2), the son of Alpheus and James (3), the brother of the Lord and Bishop of the Church of Jerusalem (Acts 15, 21), although contested by many critics and, perhaps, not quite beyond doubt, is at least most highly probable, and by far the greater number of Catholic interpreters is considered as certain (see BRETHREN OF THE LORD, where the chief argument, taken from Galatians 1:19, in favour of the Apostleship of St. James the brother of the Lord, is to be found). The objection moved by Mader (Biblische Zeitschrift, 1908, p. 393 sqq.) against the common statement that “Apostles” in Galatians 1:19 is to be taken strictly in the sense of the “Twelve” has been strongly impugned by Steinmann (Der Katholik, 1909, p. 207 sqq.). The James (5) of Jude 1:1 must certainly be identified with James (3), the brother of the Lord and the Bishop of Jerusalem. The identification of James (3), the brother of the Lord and James (4), the son of Mary, and probably of Cleophas or Clopas offers some difficulty. This identification requires the identity of Mary, the mother of James (Matthew 27:56; Mark 15:40), with Mary the wife of Cleophas (John 19:25), and, consequently, the identity of Alpheus (2) and Clopas (4). As Clopas and Alpheus are probably not two different transcriptions of the same Aramaic name Halpai (see CLEOPHAS), it must be admitted that two different names have been borne by one man. Indeed, there are several examples of the use of two names (a Hebrew and a Greek or Latin name) to designate the same person (Simon-Petrus; Saulus-Paulus), so that the identity of Alpheus and Cleophas is by no means improbable. On the whole, although there is no full evidence for the identity of James (2), the son of Alpheus, and James (3), the brother of the Lord, and James (4), the son of Mary of Clopas, the view that one and the same person is described in the New Testament in these three different ways, is by far the most probable. There is, at any rate, very good ground (Galatians 1:19, 2:9, 2:12) for believing that the Apostle James, the son of Alpheus is the same person as James, the brother of the Lord, the well-known Bishop of Jerusalem of the Acts. As to the nature of the relationship which the name “brother of the Lord” is intended to express, see BRETHREN OF THE LORD 11 T.
As we can see, there is much confusion and disagreement as to the True identity of James and the first source above seems to discount there being two James among the Twelve. Similarly the time of writing is disputed with the NIV telling us 60 AD and the Catholic Encyclopedia offering that this could have been as early as 47 AD. As to the nature of the content, the Catholic Encyclopedia offers too broad an idea to post here but they too see the Jewish direction but not in the same way as our other two sources above. They do however seem to take this epistle as literally speaking to those who ARE doing such things as he speaks against while we see his writing against certain things more as a generality and that on the whole James is offering his take on the Master’s words which of course are only an oral tradition here for most men; this IS especially True if the earlier dates of composition are used. Without any evidence we tend to believe in the later date of composition as we get a glimpse of James’ words on faith and works as being so stated to counteract the misinterpretation of the Apostle Paul’s words which is prevalent yet today in many doctrines and was likely prevalent then as we see in James firm saying that “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” (James 2:14). The relationship between faith and salvation IS NOT established by the Master except in some individual ideas offered by Jesus to some that He healed so as to infer that the one healed had a part in the healing as well; the more concrete relationship IS offered by Paul and it IS from there that the ideas of doctrine flow.
In our view James’ Epistle IS the words of the Master as seen through the eyes of a man who is seeing the differences between Jesus’ teachings and the accepted nature of them in the early days of the church. That this was at Jerusalem is of no moment as it is likely that the same things afflicted other Jews and the other more Gentile churches as well although the other writers deal with them differently. James words are, as we have always said, straightforward and blunt and can instantly reveal a man’s own deviation from the Truth and it IS likely for this reason that this epistle is not regarded as highly as it should be by many. Overall we should see much of James writing as the words of Christ addressed to the man in the world from the perspective of a straight talking man who sees ALL rather clearly.
As we proceed through the Epistle of James we will like his thoughts and instructions to those of the Master where we will see a similar straightforward attitude and although many of the Master’s sayings are clouded on parabolic sayings and approaches, many of those that the apostle deals with are rather clear and direct. Much of the Master’s most clearly stated instructions are not seen at their face value by much of church doctrine and, as we have said, this IS likely because so many men would have difficulty in finding their ‘sense’ of salvation if they were. In our view James’s words are treated in a similar manner; many directly call out hypocritical Christian beliefs and the idea of faith and works above IS one of these. In our view these words from James, along with the Sermon on the Mount, give us the central points of our own achievement in attaining the Kingdom of God and discipleship; both offer us the reality of DOING which IS the ONLY reality of being accounted worthy.
We did not plan on going so far into these ideas on James as the man nor the nature of his writing but in these ideas presented above we should be able to see a picture of the confusion and a foundation for what we will discuss in his words. We leave our first sayings from the last post:
“James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:1-4).
We will continue with our thoughts in the next post.
| Aspect |
Potency |
Aspect of Man |
In Relation to the Great Invocation |
In relation to the Christ |
|
GOD, The Father |
Will or Power |
Spirit or Life |
Center where the Will of God IS KNOWN |
Life |
|
Son, The Christ |
Love and Wisdom |
Soul or Christ Within |
Heart of God |
Truth |
|
Holy Spirit |
Light or Activity |
Life Within |
Mind of God |
Way |
Note on the Quote of the Day
This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.
Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit (John 3:3-8)
Today’s Quote of the Day is in regard to the new birth which Nicodemus did not understand and which many today do not understand either. The words of the Master tell us of a total commitment to the Lord as the way to the Kingdom and these verses say that as well. This total commitment is being born again. The differences in language aside, we should try to see the relationship between these ideas of being born again which is the essence of discipleship for it is only in discipleship that one can Truly see the Kingdom. These are much misused ideas because they are seen from the perspective of the man in form and no from the perspective of the Soul living through form.
Let the peace of God rule in your hearts!
- * NIV Study Bible, Introductions to the Books of the Bible, James; Copyright 2002 © Zondervan
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888
- 8 Bible commentaries on BibleStudyTools.com
- 11 The Catholic Encyclopedia. New York: New Advent: http://www.newadvent.org
