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Synopsis of the Books of the Bible
John Nelson Darby
1800-1882
JAMES
Chapter 1
The Epistle of James is not addressed to the assembly, and does not take
the ground of apostolic authority over the persons to whom it is sent. It
is a practical exhortation which still recognises the twelve tribes and the
connection of the christian Jews with them, as John addressed the Gentiles,
although the Jewish people had their place before God. Thus the Spirit of
God still acknowledges here the relationship with Israel, as in the other
case the relationship with Gentiles, and the rights of God which are
unchangeable, whatever may be the special privileges granted to the
assembly or to Israel respectively. We know that historically the christian
Jews remained Jews to the end of the New Testament history, and were even
zealous for the law-to us a strange thing, but which God endured for a
time.
The doctrine of Christianity is not the subject of this epistle. It gives
God His place in the conscience, and with regard to all that surrounds us.
It thus girds up the loins of the Christina, presenting also the near
coming of the Lord and His present discipline-a discipline with respect to
which the assembly of God ought to possess intelligence, and activity
founded thereon. The world also, and all that makes an appearance in it, is
judged from God's point of view.
A few remarks on the position of Christians (that is, on the way in which
this position is viewed with respect to Israel) will help us to understand
this portion of the word.
Israel is still regarded as the people of God. To the faith of James the
nation has still the relationship which God had given it towards Himself.
The Christians in it are addressed as still forming part of a people whose
links with God were not yet judicially broken: but it was only the
Christians among them who possessed the faith which the Spirit gave in the
true Messiah. These only among the people, with the writer, acknowledged
Jesus as the Lord of glory. With the exception of verses 14,15, in chapter
5, this epistle contains no exhortation which, in its spiritual height,
goes beyond that which might be addressed to a godly Jew. It supposes
indeed that the persons to whom it speaks have faith in the Lord Jesus; but
it does not call them to that which is exclusively proper to Christianity
and depends on its privileges. The exhortations flow from that higher
source and breathe the more heavenly atmosphere, but the effect they aim at
producing consists in real proofs of religion here below; they are such as
might be heard in the professing church-a vast body like Israel, in the
midst of which some Christians existed.
The epistle is not founded on christian relationships here below. It
acknowledges them; but only as one fact in the midst of others, which have
rights over the conscience of the writer. It supposes those whom it
addresses to be in a relationship with God, which is known, unquestioned,
and of ancient date; in the midst of which Christianity has been
introduced.
It is important to notice the moral measure of the life which this epistle
presents. As soon as we apprehend the position in which it views believers,
the discernment of the truth on this point is not difficult. It is the same
as that which Christ presented when walking in the midst of Israel and
setting before His disciples the light, and the relationships with God,
which resulted to them from His presence. Now indeed He was absent; but
that light and those relationships are retained as the measure of
responsibility. And this the Lord's return would vindicate by judgment on
those who refused to accept and walk in it. Until that day the faithful
were to be patient in the midst of the oppression they were suffering from
on the part of the Jews, who still blasphemed the holy name by which they
were called.
It is the converse of the Epistle to the Hebrews with regard to their
relationship with the Jewish nation; not morally, but because of the
nearness of the judgment when the Epistle to the Hebrews was written.
The fundamental principles of the position that we have been speaking of
are as follows: the law in its spirituality and perfection, as stated and
summed up by Christ; a life imparted, which has the moral principles of the
law, itself a divine life; the revelation of the Father's name. All this
was true when the Lord was on the earth, and was the ground on which
(however poorly they understood it) He then placed His disciples. He told
them that they were to be witnesses of it, as of all He had said, after His
death, distinguishing this testimony form that of the Holy Ghost.
It is this which James teaches here, with the addition of that which the
Lord had also said-that He would come again. It is the doctrine of Christ
with regard to walk in the midst of Israel, according to the light and the
truths which He had introduced; and-seeing that He was still absent-an
exhortation to perseverance and patience in that walk, waiting for the
moment when, by judgment on those who oppressed them, He would vindicate
the principles on which they walked.
Although the judgment executed on Jerusalem changed the position of the
remnant of Israel in this respect, yet the life of Christ remains ever our
model: and we have to wait with patience until the Lord come. We have not
in this epistle the association of the Christian with Christ exalted on
high, nor consequently the thought of going to meet Him in the air, as
Paul taught. But that which it contains ever remains true; and he who says
that he abides in Him (Christ) ought also to walk even as He walked. The
judgment that was coming makes us understand the way in which James speaks
of the world, of the rich who rejoice in their portion in the world, and
the position of the believing remnant oppressed and suffering in the midst
of the unbelieving nation; why he begins with the subject of the
tribulations and so often recurs to it: why also he insists on practical
evidences of faith. He still sees all Israel together; but some had
received faith in the Lord of glory, and these were tempted to value the
rich and the great in Israel. All being still Jews, we can easily
understand that, while some truly believed and confessed their belief that
Jesus was the Christ, yet, as these Christians followed the Jewish
ordinances, mere professors might do as much without the least vital change
being proved by their works. It is evident that a faith like this has no
value whatever. It is precisely the faith of those who clamour for works in
the present day-a mere dead profession of the truth of Christianity. To be
begotten by the word of truth is as foreign and strange to them as to the
Jews of whom James is speaking.
Believers being thus placed in the midst of Israel with some who merely
professed faith, we can readily understand the apostle's address to the
mass as those who might share in the privileges that existed in their
midst; his address to Christians as having a special place in their own;
and his warning to those who called themselves believers in Christ. Most
easy and perfectly clear is the practical application to all times, and in
particular when a mass of persons assume a right by inheritance to thee
privileges of the people of God. Besides this, the epistle has peculiar
force for the individual conscience; it judges the position one is in, and
the thoughts and intents of the heart.
The epistle then begins with an exhortation to rejoice in trial, as a means
of producing patience. This subject in the main continues to the end of
verse 20, where the idea turns towards the necessity of curbing everything
that opposes itself to patience, and towards the true character of one who
stands in the presence of God. This address, as a whole, ends with the 1st
chapter. The connection of the reasoning is not always easy to find; the
key to it is the moral condition with which the apostle's mind is occupied.
I will endeavour to make the connection more apparent.
The subject in the main is, that we ought to walk before God to shew the
reality of our profession in contrast with union with the world-practical
religion. Patience then must have its perfect work; thus self-will is
subdued, and the whole of God's will is accepted; consequently nothing is
wanting to the practical life of the soul. The believer may suffer; but he
patiently waits on the Lord. This Christ did; it was His perfection. He
waited for the will of God, and never did His own will: thus obedience was
perfect, man thoroughly tested. But in fact we often lack wisdom to know
what we ought to do. Here it says the resource is evident: we are to ask
wisdom form God. He gives to all liberally; only we must count upon His
faithfulness and upon an answer to our prayers. Otherwise the heart is
double; there is dependence elsewhere than on God; our desires have another
object. If we only seek that which God wills and that which God does, we
depend securely on Him to accomplish it; and as to the circumstances of
this world, which might make one believe that it was useless to depend on
God, they vanish away as the flower of the field. We ought to have the
consciousness that our place according to God is not that which is of this
world. He who is in a low station should rejoice that Christianity exalts
him; the rich, that it humbles him. It is not in riches that we are to
rejoice (they pass away), but in the exercises of heart of which the
apostle had been speaking; for after having been tried we shall receive the
crown of life.
The life of one who is thus tried, and in whom this life develops itself in
obedience to the entire will of God, is well worth that of a man who
indulges all the desires of his heart in luxury.
Now with regard to temptations of this last character, into which the lusts
of the heart cause men to fall, it must not be said that these lusts come
from God: the heart of man is their source-its lusts which lead through sin
to death. Let no one deceive himself on this point. That which inwardly
tempts the heart comes form oneself. All good and perfect gifts come from
God, and He never changes, He does nothing but good. Accordingly He has
given us a new nature, the fruit of His won will working in us by the word
of truth, in order that we should be as it were firstfruits of His
creatures. The Father of lights, that which is darkness does not come from
Him.
By the word of truth He has begotten us to be the first and most excellent
witnesses of that power of good which will shine forth hereafter in the new
creation, of which we are the firstfruits. This is the opposite of being
the source of corrupt desires. The word of truth is the good seed of life;
self-will is the cradle of our lusts-its energy can never produce the
fruits of divine nature; nor the wrath of man the righteousness of God.
Therefore we are called to be docile, to be ready to hear, slow to speak
slow to wrath, to lay aside all filthiness of the flesh, all energy of
iniquity, and to receive the word with meekness-a word which, while it is
the word of God, identifies itself with the new nature that is in us (it is
planted in us) while forming and developing it according to its own
perfection; because this nature itself has its origin from God through the
word.
It is not as a law which is outside us, and which, being opposed to our
sinful nature, condemns us. This word saves the soul; it is living and
quickening, and it works livingly in a nature that flows from it, and which
it forms and enlightens.
But it is necessary to be doers of the word, not merely to hear it with
the ear, but that it should produce the practical fruits which are the
proof that it works really and vitally in the heart. Otherwise the word is
only as a mirror in which we may perhaps see ourselves for a moment, and
then forget what we have seen. He who looks into the perfect law, which is
that of liberty, and continues in it, doing the work which it presents,
shall be blessed in the real and obedient activity developed in him.
The law is perfect; for the word of God, all that the Spirit of God has
expressed , is the expression of the nature and the character of God, of
that which He is and of that which He wills: for, when fully revealed (and
till then man cannot fully know Him), He wills that which He is, and this
necessarily.
This law is the law of liberty, because the same word which reveals what
God is and what He wills has made us partakers by divine grace of the
divine nature; so that not to walk according to that word would be not to
walk according to our own new nature. Now to walk according to our own new
nature, and that the nature of God, and guided by His word, is true
liberty.
The law given on Sinai was the expression in man, written not on the heart
but outside man, of what man's conduct and heart ought to be according to
the will of God. It represses and condemns all the motions of the natural
man, and cannot allow him to have a will, for he ought to do the will of
God. But he has another will, and therefore the law is bondage to him, a
law of condemnation and death. Now, God having begotten us by the word of
truth, the nature that we have, as thus born of God, possesses tastes and
desires according to that word; it is of that very word. The word in its
own perfection develops this nature, forms it, enlightens it, as we have
said; but the nature itself has its liberty in following it. Thus it was
with Christ; if His liberty could have been taken away (which was
spiritually impossible), it would have been by preventing Him from doing
the will of God the Father.
It is the same with the new man in us (which is Christ as life in us) which
is created in us according to God in righteousness and true holiness,
produced in us by the word, which is the perfect revelation of God-of the
whole divine nature in man; of which Christ, the living Word, the image of
the invisible God, is the manifestation and the pattern. The liberty of the
new man is liberty to do the will of God, to imitate God in character, as
being His dear child according as that character was presented in Christ.
The law of liberty is this character, as it is revealed in the word, in
which the new nature finds its joy and satisfaction; even as it drew its
existence from the word which reveals Him, and from the God who is therein
revealed.
Such is the "law of liberty"-the character of God Himself in us formed by
the operation of a nature, begotten through the word which reveals Him,
moulding itself upon the word.
The first and most sifting index of the inner man is the tongue. A man who
appears to be in relationship with God and to honour Him, yet who cannot
bridle his tongue, deceives himself , and his religion is vain.
Pure religion before God and the Father is to care for those who, reached
in the tenderest relationships by the wages of sin, are deprived of their
natural supports; and to keep oneself untainted by the world. Instead of
striving to exalt oneself and gain reputation in a world of vanity, afar
from God, our activities turn, as God does, to the sorrowful, who in their
affliction, need succour; and we keep ourselves from a world in which
everything is defiling, and contrary to the new nature which is our life,
and to the character of God as we know it by the word.
Chapter 2
The apostle now enters on the subject of those who professed to believe
that Jesus was Christ the Lord. Before, in chapter 1, he had spoken of the
new nature in connection with God: here the profession of faith in Christ
is brought to the same touchstone-the reality of the fruits produced by it
in contrast with this world. All these principles-the value of the name of
Jesus, the essence of the law as Christ presented it, and the law of
liberty-are brought forward to test the reality of their professed faith,
or to convince the professor that he did not possess it. Two things are
reprobated: having respect to the outward appearance of persons; and the
absence of good works as a proof of the sincerity of the profession.
First, then, he blames respect for outward appearance of persons. They
profess faith in the Lord Jesus, and yet hold with the spirit of the world!
He replies that God has chosen the poor, making them rich in faith and
heirs of the kingdom. These professors had despised them; these rich men
blasphemed the name of Christ and persecuted Christians.
In the second place he appeals to the practical summary of the law, of
which Jesus had spoken-the royal law. They broke the law itself in
favouring the rich. Now the law did not allow of any infraction whatsoever
of its commands, because the authority of the legislator was concerned. In
despising the poor, they were assuredly not loving their neighbor as
themselves.
In the third place they ought to walk as those whose responsibility was
measured by the law of liberty, in which-possessing a nature which tasted
and loved that which was of God-they were set free from all that was
contrary to Him; so that they could not excuse themselves if they admitted
principles which were not those of God Himself. This introduction of the
divine nature leads the apostle on to speak of the mercy by which God
glorifies Himself. The man who shews no mercy will find himself the object
of the judgment which he has loved.
The second part of the chapter is connected with this; for he begins his
discourse on works, as proofs of faith, by speaking of this mercy which
answers to the nature and character of God, of which , as born of Him, the
true christian is made a partaker. The profession of having faith without
this life-the existence of which is proved by works-can profit no one. This
is plain enough. I say the profession of having faith, because the epistle
say it: "If a man say he hath faith." This is the key to this part of the
epistle. He says it: where is the proof of it? Works are the proof; and it
is in this way that the apostle uses them. A man says he hath faith. It is
not a thing that we can see. I say therefore with reason, "Shew it me."
This is the evidence of faith which is required for man-it is only by its
fruits that we make it evident to men; for the faith itself cannot be seen.
But if I produce these fruits, then assuredly I have the root, without
which there could not be the fruits. Thus faith does not shew itself to
others, nor can I recognise it, without works; but works, the fruit of
faith, prove the existence of faith.
That which follows shews that he is speaking of the profession of a
doctrine, true perhaps in itself-of certain truths being confessed; for it
is a real faith looked at-certainty of knowledge and conviction-which
devils have in the unity of the Godhead. They do not doubt it; but there is
no link at all between their heart and God by means of a new nature-far
indeed from it.
But the apostle confirms this, by the case of men in whom the opposition to
the divine nature is not so apparent. Faith, the recognition of the truth
with respect to Christ, is dead without works; that is , such a faith as
produces none is dead.
We see (ver 16) that the faith of which the apostle speaks is a profession
devoid of reality; verse 16 shews that it may be an unfeigned certainty
that the thing is true: but the life begotten by the word, so that a
relationship is formed between the soul and God, is entirely wanting.
Because this takes place through the word, it is faith; being begotten of
God we have a new life. This life acts, that is to say, faith acts,
according to the relationship with God, by works which flow naturally from
it, and which bear testimony to the faith that produced them.
>From verse 20 to the end he presents a fresh proof of his thesis, founded
on the last principle that I have mentioned. Now these proofs have nothing
at all to do with the fruits of a kindly nature (for there are such),
appertaining to us as creatures-but not to that life which has for its
source the word of God, by which He begets us. The fruits of which the
apostle speaks, bear testimony by their very character to the faith that
produced them. Abraham offered up his son; Rahab received the messengers of
Israel, associating herself with the people of God when everything was
against them, and separating herself from her own people by faith. All
sacrificed for God, all given up for His people before they had gained one
victory, and while the world was in full power, such were the fruits of
faith. One referred to God; and believed Him in the most absolute way,
against all that is in nature of on which nature can count; the other owned
God's people, when all was against them; but neither was the fruit of an
amiable nature or natural good, such as men call good works. One was a
father going to put his son to death, the other a bad woman betraying her
country. Certainly the scripture was fulfilled which said that Abraham
believed God. How could he have acted as he did, if he had not believed
Him? Works put a seal on his faith: and faith without works is but like the
body without the soul, and outward form devoid of the life that animates
it. Faith acts in the works (without it the works are a nullity, they are
not those of the new life), and the works complete the faith which acts in
them; for in spite of trial, and in the trial, faith is in activity. Works
of law have no part in it. The outward law which exacts, is not a life
which produces (apart from this divine nature)s these holy and loving
dispositions which, having God and His people for their object, value
nothing else.
James, remark, never says that works justify us before God; for God can see
the faith without its works. He knows that life is there. It is in exercise
with regard to Him, towards Him, by trust in His word, in Himself, by
receiving His testimony in spite of everything within and without. This God
sees and knows. But when our fellow-creatures are in question, when it must
be said "shew me," then faith, life, shews itself in works.
Chapter 3
In chapter 3 the apostle recurs to the tongue, the most ready index to the
heart, the proof whether the new man is inaction, whether nature and
self-will are under restraint. But there is hardly anything here which
needs remark, although much that demands the hearing ear. Where there is
the divine life, knowledge does not display itself in mere words, but in
the walk and by works in which the meekness of true wisdom will be seen.
Bitterness and contention are not the fruits of a wisdom that comes from
above, but are earthly, of the nature of a man, and of the enemy.
The wisdom that comes from above, having its place in the life, in the
heart, has three characteristics. First of all, the character of purity,
for the heart is in communion with God-has intercourse with Him (therefore
there must needs be this purity). Next, it is peaceable, gentle, ready to
yield to the will of another. Then, full of good works, acting by a
principle which, as its origin and motives are from above, does good
without partiality; that is to say, its action is not guided by the
circumstances which influence the flesh and the passions of men. For the
same reason it is sincere and unfeigned. Purity, absence of will and self,
activity in good, such are the characteristics of heavenly wisdom.
These directions to bridle the tongue, as the first movement and expression
of the will of the natural man, extend to believers. There are not to be
)as to the inward disposition of the man) many teachers. We all fail; and
to teach others and fail ourselves only increases our condemnation. For
vanity can easily be fed in teaching others; and that is a very different
thing from having the life quickened by the power of truth. The Holy Ghost
bestows His gifts as He pleases. The apostle speaks here of the propensity
in any one to teach, not of the gift he may have received for teaching.
Chapter 4
In all that follows we have still the judgment of unbridled nature, of will
in its different forms: contentions that arise from the lusts of the
natural heart; request made to God proceeding from the same source; the
desires of the flesh and of the mind developing themselves and finding
their sphere in the friendship of the world, which is thus enmity against
God. The nature of man covets enviously, is full of envy with regard to
others. But God gives more grace: there is counteracting power, if one is
content to be little and humble, to be as nothing in the world. The grace
and favour of God are with such an one; for He resists the proud and gives
grace to the humble. Upon this, the apostle unfolds the action of a soul
directed by the Spirit of God, in the midst of the unbelieving and selfish
multitude with whom it was associated. (V 6-10) For he still supposes the
believers whom he addressed to be in connection with the law. If they spoke
evil of their brother, to whom the law gave a place before God, they spoke
evil of the law, according to which his value was so great.
Judgment belonged to God, who had given the law, and who would vindicate
His own authority as well as grant deliverance and salvation.
Verses 13-16. The same self-will and forgetfulness of God are blamed, the
false confidence that flows from reckoning upon being able to do as one
pleases-the absence of dependence on God. Verse 17 is a general conclusion,
founded on the principle already suggested (chapter 3:1) , and on that
which is said with regard to faith. The knowledge of good, without its
practice, causes even the absence of the work which one could have
performed to be a positive sin. The action of the new man is absent, that
of the old man is present; for the good is before our eyes- we know what we
ought to do, and do not choose to do it; there is no inclination to do
it-we will not do it.
Chapter 5
The two classes in Israel are distinctly marked here in contrast with one
another, with the addition of the walk which the Christian ought to pursue
when chastised by the Lord.
The apostle gives the coming of the Lord as the term of their condition,
both to the unbelieving rich oppressors in Israel, and to the poor
believing remnant. The rich have heaped up treasures for the last days; the
oppressed poor are to be patient until the Lord Himself shall come to
deliver them. Moreover, he says, deliverance would not be delayed. The
husbandman waits for the rain and the times of harvest; the Christina for
his Master's coming. This patience characterizes, as we have seen, the walk
of faith. It had been witnessed in the prophets; and in the case of others
we count them happy which endure afflictions for the Lord's sake. Job shews
us the ways of the Lord: he needed to have patience, but the end of the
Lord was blessing and tender mercy towards him.
This expectation of the coming of the Lord was a solemn warning, and at the
same time the strongest encouragement, but one which maintained the true
character of the Christian's practical life. It shewed also what the
selfishness of man's will would end in, and it restrained all action of
that will in believers. The feelings of brethren towards each other were
placed under the safeguard of this same truth. They were not to have a
spirit of discontent, or to murmur against others who were perhaps more
favoured in their outward circumstances: "the judge stood before the door."
Oaths displayed still more the forgetfulness of God, and the actings
consequently of the self-will of nature. "Yea," ought to be yea, and "Nay,"
nay. The actings of the divine nature in the consciousness of the presence
of God, and the repression of all human will and of sinful nature, is what
the writer of this epistle desires.
Now there were resources in Christianity both for joy and sorrow. If any
were afflicted, let them pray (God was ready to hear); if happy, let them
sing; if sick, send for the elders of the assembly, who would pray for the
sufferer and anoint him, and the chastisement would be removed, and the
sins for which, according to God's government, he was thus chastised, would
be forgiven as regards that government; for it is that only which is here
spoken of.
The imputation of sin for condemnation has no place here. The efficacy of
the prayer of faith is set before us; but it is in connection with the
maintenance of sincerity of heart. The government of God is exercised with
regard to His people. He chastises them by sickness; and it is important
that truth in the inner man should be maintained. Men hide their faults;
theydesire to walk as if all were going on well; but God judges His
people. He tries the heart and the reins. They are held in bonds of
affliction. God shews them their faults, or their unbroken self-will. Man
"is chastened also with pain upon his bed and the multitude of his bones
with strong pain." (Job 33:19) And now the church of God intervenes in
charity, and according to its own order, by means of the elders; the sick
man commits himself to God, confessing his state of need; the charity of
the church acts and brings him who is chastised, according to this
relationship, before God-for that is where the church is. Faith pleads this
relationship of grace; the sick man is healed. If sins-and not merely the
need of discipline-were the cause of his chastisement, those sins will not
hinder his being healed, they shall be forgiven him.
The apostle then presents the principle in general as the course for all,
namely , to open their hearts to each other, in order to maintain truth in
the inner man as to oneself; and to pray for each other in order that
charity should be in full exercise with regard to the faults of others;
grace and truth being thus spiritually formed in the church, and a perfect
union of heart among Christians, so that even their faults are an occasion
for the exercise of charity (as in God towards us), and entire confidence
in each other, according to that charity, such as is felt towards a
restoring and pardoning God. What a beautiful picture is presented of
divine principles animating men and causing them to act according to the
nature of God Himself, and the influence of His love upon the heart.
We may remark, that it is not confession to the elders that is spoken of.
That would have been confidence in men-official confidence. God desires the
operation of divine charity in all. Confession to one another shews the
condition of the church, and God would have the church to be in such a
state, that love should so reign in it, that they should be so near to God,
as to be able to treat the transgressor according to the grace they know in
Him: and that this love should be so realised, that perfect inward
sincerity should be produced by the confidence and operation of grace.
Official confession destroys all this-is contrary to it. How divine the
wisdom which omitted confession when speaking of the elders, but which
commands it as the living and voluntary impression of the heart!
This leads us also to the value of the energetic prayers of the righteous
man. It is his nearness to God, the sense that he has consequently of that
which God is, which (through grace and the operation of the Spirit) gives
him this power. God takes account of men, and that according to the
infinitude of His love. He takes account of the trust in Himself, the faith
in His word, shewn by one who thinks and acts according to a just
appreciation of what He is. That is always faith, which makes sensible to
us that which se do not see-God Himself, who acts in accordance with the
revelation that He has given of Himself. Now the man who in the practical
sense is righteous through grace, is near to God; as being righteous, he
has not to do with God for himself with regard to sin, which would keep his
heart a t a distance; his heart is thus free to draw nigh to God, according
to His holy nature on behalf of others; and, moved by the divine nature,
which animates him and which enables him to appreciate God, he seeks,
according to the activity of that nature, that his prayers may prevail with
God whether for the good of others or for the glory of God Himself in His
service. And God answers, according to that same nature, by blessing this
trust and responding to it, in order to manifest what He is for faith, to
encourage it by sanctioning its activity, putting His seal on the man who
walks by faith.
The Spirit of God acts we know in all this; but the apostle does not here
speak of Him, being occupied with the practical effect, and presenting the
man as he is seen, acting under the influence of this nature in its
positive energy with regard to God, and near to Him, so that it acts in all
its intensity, moved by the power of that nearness. But if we consider the
action of the Spirit, these thoughts are confirmed. The righteous man does
not grieve the Holy Ghost, and the Spirit works in him according to His own
power, but acting in the man according to the poser of his communion.
Finally, we have the assurance that the ardent and energetic prayer of the
righteous man has great efficacy: it is the prayer of faith, which knows
God and counts upon Him and draws near Him.
The case of Elijah is interesting, as shewing us (and there are other
examples of the same king) how the Holy Ghost acts inwardly in a man where
we see the outward manifestation of poser. In the history we have Elijah's
declaration: "Jehovah liveth, there shall not be dew nor rain these years,
but according to my word." This is the authority, the power, exercised in
the name of Jehovah. In our epistle the secret operation, that which passes
between the soul and God, is set forth. He prayed, and God heard him. We
have the same testimony on the part of Jesus at the tomb of Lazarus. Only
that in the latter case we have the two together, except that the prayer
itself is not given-unless in the unutterable groan of Christ's spirit.
Comparing Galatians 2 with the history in Acts 15, we find a revelation
from God which determined Paul's conduct, whatever outward motives there
may have been which were known to all. By such cases as those which the
apostle proposes to the church, and those of Elijah and the Lord Jesus, a
God, living acting, and interesting Himself in all that happens among His
people, is revealed to us.
There is also the activity of love towards those who err. If any one
departs from the truth, and they bring him back by grace, let it be known
that to bring back a sinner form the error of his ways is the
exercise-simple as our action in it may be-of power that delivers a soul
from death; accordingly all those sins which spread themselves in their
odious nature before the eyes of God, and offended His glory and His heart
by their presence in His universe, are covered. The soul being brought to
God by grace, all its sins are pardoned, appear no more, are blotted out
form before the face of God. The apostle (as throughout) does not speak of
the power that acts in this work of love, but of the fact. He applies it to
cases that had happened among them; but he establishes a universal
principle with regard to the activity of grace in the heart that is
animated by it. The erring soul is saved; the sin put away from before God.
Charity in the assembly suppresses, so to speak, the sins which otherwise
would destroy union and overcome that charity in the assembly, and appear
in all their deformity and all their malignancy before God. Whereas, being
met by love in the assembly, they go no farther, are, as it were (as
regards the state of things before God in this world). dissolved and put
away by the charity which they could not vanquish. The sin is vanquished by
the love which dealt with it, disappears, is swallowed up by it. Thus love
covers a multitude of sins. Here it is its action in the conversion of a
sinner.
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