The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of James - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of James: Christ and His Ethic.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of James - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

JAMES - CHRIST AND HIS ETHIC

INTRODUCTION - James 1:1

1. No Details of human Relationship, only that to Christ and God

2. Letter addressed to Jewish Christians scattered abroad

Part A: FAITH AS A PRINCIPLE OF VICTORY IN TEMPTATION - James 1:2-1:27

A1. Temptation - Jam. 1:2-1:15

  1. As Adversity of Circumstances - 1:2-1:12
  2. As Allurement to Sin - 1:13-1:15

A2. The Principle of Victory. Faith's hold on the Word - Jam. 1:16-1:25

  1. The Admission. Every good gift and perfect boon from God - 1:16-1:17
  2. The Test. Those born of the Word must realize the ideal - 1:18
  3. The Responsibilites - 1:19-1:25
    1. The Word received - 1:19-1:21
    2. The Word obeyed - 1:22-1:25

A3. The Contrast - Jam. 1:26-1:27

  1. "Seemeth to be Religious"
  2. "Pure Religion"

Part B: FAITH AS A PRINCIPLE OF ACTION TOWARD MEN - James 2:1-2:26

B1. The Failure - Jam. 2:1-2:11

  1. Judge not - 2:1-2:4
  2. "Ye Despise the Poor. Theirs is the Kingdom" - 2:5-2:7
  3. The Positive Statement "If ye fulfill" - 2:8-2:11

B2. The Correction - Jam. 2:12-2:25

  1. Injunction to act as those to be judged by the Law of Liberty - 2:12-2:13
  2. The Profitlessness of Creed without Conduct - 2:14-2:20
  3. Two Illustrations - 2:21-2:25

B3. The Principle. The Central vein of the Epistle - Jam. 2:26

Part C: FAITH AS A PRINCIPLE OF WISDOM IN SPEECH - James 3:1-3:18

C1. A Warning to Public Teachers - Jam. 3:1

C2. The Tongue - Jam. 3:2-3:12

  1. Its Power for Evil - 3:2-3:6
  2. Its Untameable Nature - 3:7-3:8
  3. Its Inconsistency - 3:9-3:12

C3. The Effect of Faith - Jam. 3:13-3:18

  1. The Power of Silence - 3:13-3:16
  2. Wisdom from above the true Source of Speech - 3:17-3:18

Part D: FAITH AS A PRINCIPLE OF PURITY IN CHARACTER - James 4:1-4:17

D1. The Failure - Jam. 4:1-4:5

  1. Wars and Fightings
  2. Arising from Lust
  3. Issuing in Envy
  4. Daring to lay Tribute on Prayer

D2. The Correction - Jam. 4:6-4:10

  1. The Gift - 4:6
  2. The Responsibility - 4:7-4:10

D3. The Principle - Jam. 4:11-4:17

  1. Toward Man - 4:11-4:12
  2. Toward God - 4:13-4:16
  3. Summary - 4:17

CONCLUSION - James 5:1-5:20

1. Address to the Oppressors - Jam. 5:1-5:6

2. Address to the Oppressed - Jam. 5:7-5:12

3. Final Words - Jam. 5:13-5:20

Introduction - James 1:1

This epistle is pre-eminently practical. The ethics of Christianity are perhaps more forcefully taught here than in any of the apostolic writings. The letter has often, therefore, been spoken of as being devoted to the subject of works; and Luther, imagining that it contradicted the doctrine of justification by faith as set forth by Paul, decided against its inspiration, denying its right to a place in the canon. It is easy to understand Luther's position when his times are remembered, and the necessity there was for insistence upon faith as the root principle of Christian relationship. As a matter of fact, however; there is no epistle which reveals more clearly the necessity for faith than that of James. While Romans deals with faith as the principle from which works issue, James insists upon works as necessary for the demonstration of faith. It is around the thought of faith that the epistle may best be analysed. Introduction (1:1); Faith as a Principle of Victory in Temptation (1:2-1:27); Faith as a Principle of Action toward Man (2); Faith as a Principle of Wisdom in Speech (3); Faith as a Principle of Purity in Character (4); Conclusion (5).

James introduced himself briefly and comprehensively as a servant of God and of the Lord Jesus Christ. His letter was written to the "twelve tribes which are of the dispersion" - that is, to Christian Israelites not resident in Jerusalem.

A. Faith as a Principle of Victory in Temptation - James 1:2-1:27

The condition of these Christians was that of persons in the midst of temptation and trial; and in this first division James recognized the place of temptation, then dealt with faith as a principle of victory; finally drawing a sharp contrast between false and true religion.

First dealing with temptation as adversity of circumstances he declared that its issue is that they might be perfect and entire, lacking in nothing. He then cited three illustrations of this kind of temptation - lack of wisdom, lack of position, and lack of need, closing with a beatitude on such as endure. He then passed to speak of temptation as allurement to sin, declaring that God is never the Author of such, and showing that it consists in an appeal made to a proper desire to meet its demand in an improper way or time.

He next proceeded to show that the Word of God is the stronghold for faith as it meets temptation. Recognizing the fact that every good gift and perfect boon is from God, and therefore not evil in itself, James insisted that such as were born again must set forth the Divine intention in human life. The first responsibility in order to obedience is that the implanted Word should be received with meekness. The second responsibility is that of actual and active obedience to the Word thus received. In order to this the attitude must be that of looking into, and so continuing; that is, of determined attention to the Word, and abandonment to its claim.

This division closes with a remarkable contrast between false and true religion, between the man who thinks himself to be religious, and pure religion. Faith therefore fastening upon the Word is the principle of victory in temptation.

B. Faith as a Principle of Action toward Men - James 2:1-2:26

In dealing with faith as a principle of action toward men, James first described the failure of conduct which he condemned; and then gave the teaching which corrects such wrong conduct; finally crystallizing the argument in a brief statement of principle.

The failure he condemned was that of respect of persons which expresses itself in the worship of wealth. Those who are guilty of this conduct do not hold the faith of the Lord Jesus Christ. They despise the poor, whereas, according to the teaching of their Master, the poor are heirs of the Kingdom. While it is a good thing to fulfil the royal law of love to neighbours, it is an evil thing to have respect of persons.

To correct the failure James charged them first of all to speak and act as men to be judged by the law of liberty; and then, in one of the strongest passages in the whole letter, showed the profitlessness of faith which does not express itself in works, illustrating by reference to Abraham, the father of the faithful, and to Rahab, a woman outside the covenant. In each case faith was the vital principle, but it was demonstrated by works.

The closing declaration summarizes the division, and is indeed the central truth of the whole epistle. A faith which does not express itself in conduct is as dead as a body from which the spirit has departed.

C. Faith as a Principle of Wisdom in Speech - James 3:1-3:18

After uttering a warning as to public teaching, James described the peril of the tongue, and finally showed the effect of faith upon its use.

When referring to false religion, the one illustration he gave was that of an unbridled tongue. He then showed the disastrous effects which may be produced thereby. Perhaps more burning and scorching words are hardly to be found in the whole of the New Testament. There would seem to be a contrast suggested between the tongue set on fire by hell, and the tongue of fire. Speech always waits for inspiration, and such inspiration comes out of the awful depths of evil, or from the Spirit of the living God.

He then declared that true wisdom and understanding will manifest itself in life; that is to say, he practically affirmed that the silence which is the outcome of faith is the most eloquent testimony to consistent life. In immediate contrast to the effects of unbridled speech, he described the true wisdom as to character and result; and the contrast is extremely vivid. In the description of the former there is the thought of tempest and conflict, strife and malice; in that of the latter there is the manifestation of calm and serenity, of quietness and love. Thus the effect of faith upon that natural character from which speech springs is shown; and thus the effect of faith upon speech itself.

D. Faith as a Principle of Purity in Character - James 4:1-4:17

Here again the writer described failure, corrected it, and finally declared the true principle of victory.

The failure is that of wars and fightings arising from lust, issuing in envy, and daring even to lay tribute on prayer. He asked, "Doth the Spirit which He made to dwell in you, long unto envying?" evidently intending to indicate that the only answer to such a question must be a negative one. The Spirit which God makes to dwell in us does not create desire which issues in envy. The character which is self-seeking and unclean, results from lack of faith in God, manifested in failure to submit to the indwelling Spirit.

The Divine corrective to these terrible conditions is then dealt with, first as to the all-inclusive gift of God, and secondly as to human responsibility. The government is that of grace. The responsibility is marked in a series of injunctions.

Finally he revealed the true principle of purity. Faith in God will produce love, rather than censoriousness toward men. Secondly, faith in God means dependence upon Him which is actual and active.

Conclusion - James 5:1-5:20

In conclusion the writer addressed himself first in solemn indictment and terrible warning to the rich. The cry of the oppressed comes into the ears of God as a plea which is never heard in vain. In the balances and proportion of the Divine government, nemesis inevitably follows upon any gain which is the result of injury done to others.

Turning to those who suffer, he addressed to them words as full of tender comfort as those directed to the oppressors were full of fiery indignation. He called them to patience in the midst of testing, first with God in the understanding of the meaning of His perfect waiting for their perfecting, and then with each other. To patience and simplicity of speech he urged them by two examples - that of the prophets, and that of Job.

The last paragraph of the letter contains advice and instructions for differing experiences and things. "Is any ... suffering?" "Is any cheerful?" "Is any ... sick?" Those who suffer should pray. Those who are cheerful should praise. As to the sick, the whole paragraph, from verse fourteen to the end, must be read for correct understanding of any portion thereof. The raising of the sick is united with the forgiveness of sin, and immediately upon this statement there follows the injunction to confess sins. The particular cases of sickness in mind were those resulting from wrong-doing. The calling in of the elders of the Church indicated the relation between the sickness and matters of spiritual import. The use of oil was in itself an indication of the necessity for the employment of means. The instruction to pray shows that the Christian man will never depend upon natural means alone. The most important teaching of this final paragraph is that where sickness is related to wrong-doing, by confession and by recognition of church responsibility sin may be removed, and the sickness consequent upon it healed. The value of this exercise of confession and forgiveness is emphasized by the words with which the letter closes.