(5) The Epistle contains many phrases which bear a recognized Christian stamp, even though it may be pos.sible to find some approach to them in pre- Christian documents. Such tLTe i5t\(poi ;u>v iya-ritTol (!"•'» 2"), ii -rapovala toO Kvplov (5'- "), Toi>f irpia^v- Hpovs TTJ! /it>c\7j<r(oj (5"), rpo<reiiiaOu<rai> ir' a\nt» i\tlipayTft i\ali> iv T<p dviiiari (5"), nXrtporlinov^ rijt fiaaiXdat fit ticrrry d\aTO (2*), /SonXijffflj dTjAiV ^/ia« X67V dXj)9fiot, el% tA tlvai T\)iat dTapx")' ^ira
riZv airrov KTifffxarwu (1"*), vofxov r4\(iOv ritv r^r Aeu- efplat(V^), suggesting a contrasted law of bondage, of the letter as opposed to the spirit. (6) But tlie characteristic qualitj', after all, is to be found, not in jiarticular phrases or occa-sional remini-scences of our Lord's teaching, but in the identity of spirit between our Epistle and the Sermon on the Mount, which is so striking as to warrant the assertion that, if the former is not Christian, then neither is the latter. (7) Spitta docs not suggest that the name 'James' is an aiidition by the supposed Christian editor. We have seen how exactly the Epistle agrees with all that we know of James the brother of the I^ord ; but if this is to be considered a part of the original pre-Christian document, where is the author to be found who combines in hiiuself so many remarkable cliaracter- istics? We arrive at the .same result by comjiaring it with the Jewish Apoc. writings, such as I's Sol. Where do we lind an approach in any of these to the teaching of our Epistle as summed up in the section on its contents which follows?
iv. Contents. — The design of the Epi-stle is on the one hand to encourage the believing Jews of the Dispersion, to whom it is addressed, to bear their trials patiently, and on the other hand to warn them against certain errors of doctrine and prac- tice.
I. 0/ Trial ai>9).-<a) Trial Is eent to perfect the Christian chamotvr. That it mav have this effect wisdom is needeil ; and this wisdom is given in answer to believini; prayer (\'-^). A warning against douhlenjinde<lne8a. The believer should recog- nize the greatness of his calling, and not allow himself to be either elated or depressed by outward circumstttncca (l^'O- (6) r.-itient endurance of triol leoda to the crown of life promised to all thai love God (I'*), (e) Though outward trial is appointed by God for our good, we must not imoj^ne that the inner weak- ness which is brought to light by trial is from (lod. God ia perfect goodness, and only sends what is good. The disposition to misuse God's appointments comes from man's own lusts, which, if yielded to, lead to death as their natural con8e<juence <li»-»*). ((i) So far from God's tempting man to evil, it is only by his will, through the regenerating power of his word, that we are raised to that new and hii^her life which aboil eventually penetrate and renew the whole creation (l'*'**)-
ii. Uaw we ihould receive the Word (li»2T.— (a) As humble listeners, notros excited speakera (1'!*S1). (6) Nor is it enough to listen to the word ; we must carry It out in action (1— ^X (r) Blessing comes to him alone who patiently studies the word, and framee his life in accordance with the Uw of liberty embodied therein (1»). (d) Ritual oboer^onc* is of no avail unless it hel|>s us to rule tiie tongue, and practise brotberlj kindness and unworldlincss (126-27).
iii. ICamin^ <J3(iiiis( lietpect <\f Per»(m»(2i '»).—<») Courtesy to the rich, if coiiibined with discourtesy to the poor, is a sign of weakness of faith, and proves that we ore not whole-heart e^i in the service of him who is the sole glory of believer* (L"-*). (6) The poor have more title to our respect than the rich, since thev are more often rich in faith and heirs of the kingdom ; while it is the rich who maltreat the brethren, and blaspheme the name of Christ (2^T). (e) If it is from oU^liencc to the royal law of love that we show courtesy to the rich, it is well ; but If we do this only from respect of peiwins, it Is a breach of the law, and a defiance of the Lawgiver, no less than murder and adulU-ry (2*^"). (J) Remember that we shall all be tried by the law of lilierty, which looks to the heart, and not to the out- ward action only. It is the merciful who obtain mercy (2'>- '>). Iv. Belie/ and Praetict (a'*").— (o) A mere profeaaion of faith without corresiwnding action is of no avail (S'*). Aa may be seen in the parallel case of benevolence, when it does not go beyond wonlaCi"*!^. Without action we have no evidence of the existence of faith (21"X The orthodox belief of the Jew la shared by the demons, and onlv Increasoa their misery (2"X (^) Tnie faith, such as that of Abrmhom and Ilahab, neoeasarily emiKxIios Itself in ai-tlon (•-'»«').
». H'anuwjJ \rith retjxct U the UM <lf tht Tonmu (S"»).— (a) Great res)>onpiibility of the nllloe of Ua<her i;0). (I.) UilD- culty and ini|Kirtaiico of controlling the tongue CS' "). (c) Incon- sistency of Bup]>-'sing that we con offer a*-.-i-i't.-\t'Ie nroise to Ood as'long oa we s|M-ak evU of moo, who ia made In the Image of Ood (3»1").