GOD’S WRITTEN WORD is the “IN-PLANTED WORD” THAT IS ABLE to Save the Souls of men ! in the STORY of JAMES 1 ?

The Book of James

Chapter 1: AUDIO Here.

*****

After the Inscription and Salutation,

in this First Chapter of

The BOOK of JAMES

Part 1,  James 1:1

*****

The apostle JAMES

instructs the saints:

how to behave under afflictions,

and in every state of life;

***

JAMES teaches them:

not to impute their sins to God,

but to themselves;

directs them in hearing the Word,

and cautions

against self-deception in religion.

***

The Inscription and Salutation

are in ( James 1:1)

in which the Author of the Epistle

is described by his name, JAMES,

and Office, as an Apostle of GOD;

***

and JAMES describes the persons

that The EPISTLE of JAMES

is written to,

by the tribes of Israel they belonged to,

and by the condition in which

they were scattered about in the world,

to whom the Apostle wishes all Grace.

***

And as they were in an afflicted state,

JAMES begins with an Exhortation

FOR THEM to REJOICE in their afflictions;

***

because by these afflictions

their Faith was tried,

and that “TRYING of THEIR FAITH”

produced Patience,

***

1 James, a Servant of God

and of the Lord Jesus Christ,

to the Twelve Tribes

which are scattered abroad,

greeting.

***

Ver. 1. 

James, a servant of God”

That is, JAMES is A SERVANT

of God the Father;

not by Creation only, as every man is;

or merely by Calling Grace,

as is every Regenerate person;

***

but by Office, JAMES,

as a preacher of the Gospel,

is one that Served God

 in the Gospel of His Son,

***

JAMES was an Apostle of Jesus Christ;

***

“James, the servant of God,

our Lord Jesus Christ”:

and so this copulative is an explanation

of Who is meant by God,

even the Lord Jesus Christ:

***

This Apostle JAMES was not only

the Servant of God the Father,

but of His Son Jesus Christ,

***

and that in the same sense,

THE APOSTLE JAMES

is referring to his Office 

as an Apostle of Jesus Christ,

and minister of the Word:

***

to the twelve tribes which

are scattered abroad;”

by whom are meant believing Jews,

who were of the several tribes of Israel,

and which were in number; “twelve”,

according to the number

 and names of the twelve patriarchs,

the sons of Jacob;

and these were not the Christian Jews,

who were scattered abroad

upon the persecution raised

at the death of Stephen,

in Acts 8:1,4:

“And Saul was consenting

to his death.

***

And at that time

there was a great persecution

against the church

which was at Jerusalem;

***

and they were all scattered abroad

throughout the regions of Judaea

and Samaria, except the Apostles…”

***

“…Therefore they

that were scattered abroad

went every where

preaching the word.”

***

& Acts 11:19;

Now they

which were scattered abroad

upon the persecution

that arose about Stephen

***

traveled as far as Phenice,

and Cyprus, and Antioch,

preaching the word

***

to none but to the Jews only.”

***

  These Saved Jews were the posterity

of those who had been dispersed

 in former captivities,

by the Assyrians and others,

and who remained in the several countries

whither they were carried,

and never returned.

***

The Jews say,

that the ten tribes will never return,

and that they will have no part

or portion in the world to come;

***

but these the Gospel met with

in their dispersion,

and by the Gospel these Jews

were Effectually Called,

BY GOD THE HOLY SPIRIT

and Converted,

and are the same SAVED JEWS

that Peter writes to,

in 1 Peter 1:1,2;

Peter, an Apostle of Jesus Christ,

to the strangers scattered

throughout Pontus, Galatia,

Cappadocia, Asia, and Bithynia,

***

Elect

according to the Foreknowledge

of God the Father,

***

through Sanctification of the Spirit,

to Obedience and Sprinkling

of the Blood of Jesus Christ:

***

Grace to you,

and Peace, be multiplied.”

***

& II Peter 1:1 3:1;

“Simon Peter, a servant

and an Apostle of Jesus Christ,

***

to them

that have Obtained

Like Precious Faith with us

***

through the Righteousness of God

and our Savior Jesus Christ:…”

***

This Second Epistle, beloved,

I now write to you;

in both which

I stir up your pure minds

by way of remembrance:”

***

And thus we read of an hundred and forty

and four thousand sealed

of all the tribes of Israel,

in Revelation 7:4;

“And I heard

the number of them

which were sealed:

***

and there were sealed

an hundred and forty

and four thousand

***

of all the tribes

of the children of Israel.”

***

And to these SAVED JEWS

WHO ARE NOW CHRISTIANS,

the Apostle James here sends greeting;

that is, his Christian salutation,

***

JAMES is wishing them all Happiness

and Prosperity,

in soul and body,

for Time and Eternity;

and it includes all that Grace, Mercy,

and Peace,

mentioned in the usual forms of salutation

by the other Apostles,

TO ALL OTHER BELIEVERS.

***

The same form of salutation is used

in  Acts 15:23;

“And they wrote letters by them

after this manner;

***

The apostles and elders

and brethren

send greeting to the brethren

which are of the Gentiles in Antioch

and Syria and Cilicia:”

***

And since it was James that gave the advice there,

which the rest of the Apostles

 and elders came into,

it is highly probable that the Epistles

sent to the Gentiles were dictated by JAMES;

and the likeness of the form of salutation

may confirm JAMES

as being the writer of this Epistle.

***

Adapted from

the John Gill’s Archive

*****

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2 Comments

Filed under - The DIVINITY BIBLE.

2 responses to “GOD’S WRITTEN WORD is the “IN-PLANTED WORD” THAT IS ABLE to Save the Souls of men ! in the STORY of JAMES 1 ?

  1. Dead indited subject stuff , appreciate it for information .

    • The whole of anything cannot be superior to the parts comprising it.

      Googling this phase shows it to be a contemporary “Instant Cliche”.

      A Human Being’s SOUL is SPIRITUALLY DEAD, UNLESS AND UNTIL that SOUL is ACTED UPON, by THE HOLY SPIRIT of GOD.

      That something is radically wrong with the world of mankind requires no labored argument to demonstrate.
      That such has been the case in all generations is plain from the annals of history.

      This is only another way of saying that something is radically wrong with man himself, for the world is but the aggregate of all the individual members of our race.

      Since the whole of anything cannot be superior to the parts comprising it, it necessarily follows that the course of the world will be determined by the characters of those who comprise it.
      But when we come to inquire exactly what is wrong with man, and how he came to be in such a condition, unless we turn to Gods inspired Word: no convincing answers are forthcoming.

      Apart from that divine revelation, no sure and satisfactory reply can be made to such questions as these:

      What is the source of the unmistakable imperfections of human nature?

      What will furnish an adequate explanation of all the evils which infest mans present state?

      Why is it that none is able to keep Gods law perfectly or do anything which is acceptable to Him while in a state of nature?

      Universal Malady
      To ascertain how sin, which involves all men, came into the world is a matter of no little importance. To discover why it is that all men universally and continually are unrighteous and ailing creatures supplies the key to many a problem.
      Look at human nature as it now is: depraved, wretched, subject to death. Ask philosophy to account for this, and it cannot do so.
      None can deny the fact that men are what they ought not to be, but how they became so human wisdom is unable to tell us.

      To attribute our troubles to heredity and environment is an evasion; for it leaves unanswered the question How did it come about that our original ancestors and environment where such as to produce what now exists?
      Look not only at our prisons, hospitals and cemeteries, but also at the antipathy between the righteous and the wicked, between those who fear God and those who do not fear Him. The antagonism between Cain and Abel, Ishmael and Isaac, Esau and Jacob, is repeatedly duplicated in every age and area; but the Bible alone traces that antagonism to its fountainhead.

      Judicious ancients recognized and bemoaned the universal tendency of men to be lawbreakers, but were entirely unaware of its real source.

      They were agreed that the practice of virtue was the chief thing necessary for the promotion of mans good, but they had to lament an irregular bent in the wills and a corruption in the affections of their disciples, which rendered their precepts of little use, and they were completely at a loss to assign any reason why men, who have the noblest faculties of any beings on earth, should yet generally pursue their destruction with as much eagerness as the beasts avoid it.

      Plato, in the second book of his Republic, complained that men by their natures are evil and cannot be brought to good.

      Tully acknowledged that “man is brought forth into the world, in body and soul, exposed to all miseries and prone to evil, in whom that Divine spark of goodness, and wisdom, and morality, is opposed and extinguished.”
      They realized that all men were poisoned, but how the poison came to be in the human constitution they did not know.

      Some ascribed it to fate; others to the hostile influences of the planets; still others to an evil angel which attends each man.

      Most certainly we cannot attribute mans natural in-ordinance and defectiveness to his Creator.

      To do so would be the rankest blasphemy, as well as giving the lie to His Word, which declares, “God hath made man upright” (Ecclesiastes 7:29).

      Even on a much lower ground, such a conclusion is self-evidently false. It is impossible that darkness should issue from the Father of light, or that sin should come from the ineffably holy One. It is infinitely better to confess our ignorance than to be guilty of grossest impiety—to say nothing of manifest absurdity—by placing the onus on God.

      But there is no excuse for anyone to be ignorant on the matter.

      The Holy Scriptures supply a definite solution to this mystery, and show that the entire blame for his present wretchedness lies at mans own door.
      And therefore to say that man is a sinful creature, or even to allow that he is totally depraved, is to acknowledge only half of the truth, and the least humbling half at that.

      Man is a fallen creature.
      He has departed from his original state and primitive purity.

      Man, far from having ascended from something inferior to an ape, has descended from the elevated and honorable position in which God first placed him;
      and it is all-important to contend for this, since it alone satisfactorily explains why man is now depraved.

      Universal Defection
      Man is not now as God made him.
      He has lost the crown and glory of his creation, and has plunged himself into an awful gulf of sin and misery. By his own perversity he has wrecked himself and placed a consequence of woe on his posterity.
      He is a ruined creature as the result of his apostasy from God.
      This requires that we consider, first, man in his original state, that we may perceive his folly in so lightly valuing it and that we may form a better conception of the vastness and vileness of his downward plunge, for that can only be gauged as we learn what he fell from as well as into.
      By his wicked defection man brought himself into a state as black and doleful as his original one was glorious and blessed.
      Second, we need to consider most attentively what it has pleased the Holy Spirit to record about the fall itself, pondering each detail described in Genesis 3, and the amplifications of them supplied by the later scriptures, looking to God to grant us graciously an understanding of the same.
      Third, we shall be in a better position to view the fearful consequences of the fall and perceive how the punishment was made to fit the crime.

      Original Man, Gods Masterpiece

      Instead of surveying the varied opinions and conflicting conjectures of our fallible and fallen fellow creatures concerning the original condition and estate of our first parents,
      we shall confine ourselves entirely to the divinely inspired Scriptures, which are the only unerring rule of faith.
      From them and them alone, can we ascertain what man was when he first came from the hands of his Creator?

      First, Gods Word makes known His intention to bring man into existence:
      “And God said, let us make man in our image, after our likeness” (Genesis 1:26).

      There are two things exceedingly noteworthy in that brief’ statement, namely, the repeated use of the pronoun in the plural number, and the fact that its language suggests the idea of a conference between the divine Persons at this point of the “six days’” work.

      We say “at this point,” for there is nothing resembling it in the record of what occurred during the previous days. Thus, the divine conference here conveys the impression that the most important stage of creation had now been reached, that man was to be the masterpiece of the divine workmanship, the crowning glory of the mundane sphere—which is clearly borne out in his being made in the divine image.

      It is the usage of the plural number in Genesis 1:26 which in our judgment indicate the first signification of the term “image.” God is a trinity in unity, and so also is the man He made, consisting, in his entirety, of “spirit and soul and body” (First Thessalonians 5:23).

      While in some passages “spirit” and “soul” are used as synonyms, in Hebrews 4:12 they are distinguished.
      The fact that the plural pronoun occurs three times in the brief declaration of the Deity in Genesis 1:26 supplies confirmation that the one made in Their likeness was also a threefold entity.

      Some scholars consider that there is an allusion to this feature of mans constitution in the apostles averment “In him we live, and move, and have our being” (Acts 17:28),
      pointing out that each of those three verbs has a philological significance:

      the first to our animal life;
      the second (from which is derived the Greek word used by ethical writers for the passions such as fear, love, hatred, and the like)
      not, as our English verb suggests, to mans bodily motions in space, but to his emotional nature the soul;
      the third to that which constitutes our essential being (the “spirit”)—the intelligence and will of man

      “So God created man in his own image, in the image of God created he him; male and female created he them” (Genesis 1:27).

      This announces the actual accomplishment of the divine purpose and counsel referred to in the preceding verse.

      The repetition of the statement with the change of the pronoun from plural to singular number implies a second meaning for the term “image.”

      Viewing it more generally, it tells of the excellence of mans original nature, though it must be explained consistently with the infinite distance that exists between God and the highest creature.

      Whatever this glory was which God placed on Adam, it does not infer that he shared the divine perfections.

      Nor is the nothingness of the best of finite beings any disparagement when compared with God; for whatever likeness there is to Him, either as created, regenerated or glorified, there is at the same time an infinite disproportion.

      Further, this excellence of mans original nature must be distinguished from that glory which is peculiar to Christ who, far from being said to be “made in the image of God,”
      “is the image of the invisible God” (Colossians 1: 15), “the express image of his person” (Hebrews 1:8).

      The oneness and equality between the Father and the Son in no way pertain to any likeness between God and the creature.
      Examining the term more closely, “the image of God” in which man was made refers to his moral nature, Calvin defined it as being “spiritual,”
      and stated that it “includes all the excellence in which the nature of man surpasses all the other species of animals” and “denotes the integrity Adam possessed.”

      He stated further that it may be more clearly specified “in the restoration which we obtain through Christ.”
      Without an exception, all the Puritans we have consulted say substantially the same thing, regarding this “image of God” as moral rectitude, a nature in perfect accord with the divine law.

      It could not be otherwise; for the Holy One to make a creature after His likeness would be to endow him with holiness.

      The statement that the regenerate has been “renewed in knowledge after the image of him that created him” (Colossians 3:10) clearly implies the same image in which man was originally made, and which sin has defaced.

      Not only did that image consist of knowledge (that is, of God) but, as Ephesians 4:24 informs us, of “righteousness and true holiness” also.

      Thus mans original state was far more than one of innocence (sinless, harmlessness), which is mainly a negative thing.
      That man was created in positive holiness is also taught in Ecclesiastes 7:29. “God hath made [not ‘is now making’] man upright,”
      not only without any improper bias but according to rule—straight with the law of God, conformed to His will.

      As Thomas Boston expressed it, “Original righteousness was co-created with him.”

      The same Hebrew word occurs in “good and upright is the LORD” (Psalm 25:8).

      We have dwelt long on this point because not only do Romanists and Socinians deny that man was created a spiritual (not merely natural) and holy (not simply innocent) being,
      but some hyper-Calvinists—who prefer their own principles to the Word of God—do so too.

      One error inevitably leads to another.

      To insist that the unregenerate are under no obligation to perform spiritual acts obliges them to infer the same thing of Adam.

      To conclude that if Adam fell from a holy and spiritual condition, then we must abandon the doctrine of final perseverance
      is to leave out Christ and lose sight of the superiority of the covenant of grace over the original one of works.

      “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7).

      This supplies us with additional information on the making of Adam. First, the matter from which his body was formed,
      to demonstrate the wisdom and power of God in making out of such material so wonderful a thing as the human body, and to teach man his humble origin and dependence upon
      (4.
      Second, the quickening principle bestowed on Adam, which was immediately from God, namely, an intelligent spirit,
      of which the fall did not deprive him (Ecclesiastes 12:7).

      That “the breath of life” included reason, or the faculty of understanding, is clear from “the life was the light of men” (John 1:4);

      Third, the effect on Adam. His body was now animated and made capable of vital acts. Mans body out of the dust was the workmanship of God,
      but his soul was an immediate communication from “the Father of spirits” (Hebrews. 12:9), and thereby earth and heaven were united in him.

      And the LORD God said, It not good that the man should be alone; I will make him an help meet for him….
      And the Lord God caused a deep sleep to fall upon Adam, and he slept : and he took one of his ribs, and closed up the flesh thereof; and the rib,
      which the Lord God had taken from man, made he a woman, and brought her unto the man (Genesis 2:18-22).

      It seems that God chose this mode of making the woman, instead of forming her also out of the dust, to express the intimate union which was to take place between the sexes,
      to denote their mutual relation and dependence, and to show the superiority of man.

      Those two were so made that the whole human race, physically considered, were contained in them and to be produced from them, making them all literally “of one blood” (Acts 17:26).

      Where does this leave, “Evolution” ? Dead as the Spiritually Dead Soul of a man that goes to hell, without God, “believing Evolution”. Genuinely Dead indited subject stuff.

      exerts adapted from
      The Total Depravity of Man by A.W. Pink

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