THE SECOND PART: A BIRD’S-EYE VIEW OF THE NEW TESTAMENT

The Ministry of Peter

Message Five
Practical Virtues of Christian Perfection

Scripture Reading: James 1:2-27, 2:14-26, 3:13-18, 4:1-10, 5:12, 2 Tim. 3:16a, Exo. 30:34

I. The subject of the Epistle of James is practical Christian perfection; James writes not merely concerning Christian perfection, but concerning practical Christian perfection, that is, a perfection that is not theoretical but practical in our daily living—1:2-27; 2:14-26; 3:13-18; 4:1-10; 5:12:

A. Counting it all joy whenever falling into trial and enduring it by faith with the hope of receiving the promised crown of life; here we see that the first virtue related to practical Christian perfection covered by James that is the enduring trials by faith—1:2-4, 12.

B. Although James may not have had a clear view concerning the distinction between grace and law, his Epistle is notable and remarkable concerning Christian conduct, emphasizing practical Christian perfection, that the believers should be “complete and entire, lacking in nothing” —1:4.

C. Ask God in faith for wisdom to know how to be perfect—1:5-8.

D. Whether you are exalted as a poor one or brought low as a rich one, you need to rejoice; this kind of rejoicing is a virtue—vv. 9-12.

E. Receiving in meekness the implanted word to avoid wrath, bridle the tongue, take care of the orphans and widows, and keep oneself unspotted from the world, according to the (perfect) law (of freedom)—vv. 9-27.

F. This word about keeping oneself unspotted from the world is also a part of James’ God-fearing view of practical Christian perfection; to visit orphans and widows is to act according to God’s loving heart, a positive characteristic of the perfection; and to keep oneself unspotted from the world is to be separated from the world according to God’s holy nature, a negative characteristic of the perfection—v. 27.

G. Being justified by works, not by dead faith, in supplying the daily necessities of the needy ones, as both Abraham and Rahab were justified by their works after being justified by faith—2:14-26.

H. Behave in wisdom, showing a good manner of life in meekness, purity, peace, forbearance, compliance, mercy, impartiality, without jealousy, selfish ambition, boasting, lying, and hypocrisy—3:13-18.

I. Dealing with the pleasures, the world, and the Devil by loving God, by the indwelling Spirit given by God, and by the grace given to the humble—4:1-10.

J. Speaking honestly without swearing; speaking honestly and with restraint is a virtue of Christian perfection; but if we are loose in our speaking, we will fall short of much perfection—5:12.

II. The divine revelation in the Scriptures is progressive in different degrees, and its progression is according to the four different ages of the Scriptures; these four kinds of perfections according to history and the Bible—Job. 1:1, 8; Phil. 3:6; Matt. 5:48:

A. Job’s perfection was according to the divine revelation of the age before the law, which was Job’s goal in seeking after God and replaced God in Job’s satisfaction; thus, Job was stripped by God of his perfection—Job 1:1, 8.

B. Saul of Tarsus’s perfection before his salvation was according to the divine revelation in the age of law, which was opposing God’s New Testament economy and was rejected by him after his salvation by receiving the vision of the divine revelation of the age of grace—Phil. 3:6.

C. The perfection stressed by James was according to his vague view of God’s divine revelation and was a mixture of the divine revelation according to the age of the law with the divine revelation according to the age of grace—James 1:1, 18, 25.

D. The genuine perfection is according to the pure vision of God’s highest divine revelation of the age of grace and is brought forth by the fullness of the riches of the consummated Triune God and through the crucifixion of the cross of Christ for the bringing forth of the Body of Christ to consummate in the New Jerusalem as God’s eternal enlargement and expression—Gal. 2:20; Eph. 2:15; 4:12, 16; Rev. 21:2, 9-10.

III. It is only fair to point out that in the book of James, we have both a balance and a warning; we need this book; otherwise, there would be a gap, a lack in the holy Word—2 Tim. 3:16a; Exo. 30:34; Hosea 7:8:

A. We need the balancing word found in the book of James—1:2-27; 2:14-26; 3:13-18:

1. After studying Paul’s writings and all the Life-study Messages on these writings, we shall no doubt be influenced to receive the light concerning God’s economy and to be strongly for it; but there is the possibility that we may be careless in our behavior or that we may neglect the matter of practical Christian perfection; therefore, we need the balance provided by the book of James—1:2-27; 2:14-26; 3:13-18.

2. A striking characteristics of the Epistle of James is that it indicates that we may be very strong in God’s economy, yet may not be complete and entire in our Christian behavior in our personal daily life—1:2-27; 2:14-26; 3:13-18.

B. In addition to providing balance, the Epistle of James also serves as a strong warning that it is possible to be very godly and yet not be clear concerning the vision of God’s New Testament economy—1 Tim. 1:4; Eph. 1:10:

1. James certainly was a godly man, a man of prayer, and prayer is emphasized in his Epistle; nevertheless, James may not have had a clear view concerning the distinction between grace and the law; that is, he may not have had a clear view regarding God’s economy—James 1:1, 18, 25.

2. James was outstanding in the matter of practical Christian perfection; he was a godly man who knew God, who loved God, and who prayed to God; but James was hindered by his godliness and veiled by his religion from seeing a thorough vision concerning God’s New Testament economy—vv. 1, 18, 25.

C. The place of the book of James is indicated by its position in the arrangement of the books of the New Testament: it comes immediately after the fourteen Epistles of Paul; regarding this book, we need to be fair, recognizing that the “entrance” of Paul’s Epistles still needs the help of the “door” of the book of James.

IV. The book of James is a balance to those who are unbalanced in their Christian life; therefore, I am burdened to emphasize the importance of being balanced in our Christian life—1 Chron. 28:14; cf. 2 Thes. 3:6-15; Exo. 30:34; Hosea 7:8:

A. Perhaps in your Christian life, you are wholly for God’s economy; however, in your daily personal life, you may be very short in the way you speak and handle matters—James 1:4, 1 Tim. 1:4, Eph. 1:10:

1. Concerning a number of things you may lack wisdom; although you are a good soldier fighting for God’s economy, in your daily life you may not be complete and entire—James 1:2-27; 2:14-26; 3:13-18.

2. You may not trust in God very much, and you may not pray to Him concerning your needs; because you are good in the major things but lacking in certain practical things, you need balance in your Christian life—vv. 1, 18, 25.

B. We need to see God’s economy, and we need to be perfected in our daily personal life so that we may be complete and entire.

 

Ministry Excerpts:

PRACTICAL CHRISTIAN PERFECTION

The subject of the Epistle of James is practical Christian perfection. James writes not merely concerning Christian perfection, but concerning practical Christian perfection, that is, a perfection that is not theoretical but practical in our daily living. It is a strong point of this Epistle that James teaches regarding this practical Christian perfection. The many virtues he covers in this book are related to this perfection. In 1:2 James begins to present these virtues to us.

Enduring Trials by Faith

In 1:2, James says, “Count it all joy, my brothers, whenever you fall into various trials.” Here we see that the first virtue related to practical Christian perfection covered by James is that of enduring trials by faith.

The entire world lies in the evil one, Satan (1 John 5:19). Satan opposes God continually in every possible way. Satan is displeased whenever people turn to God, and he will not tolerate this. Once a person turns to God, Satan will instigate others to persecute that one. Paul once said that we Christians are appointed to suffer persecution (Phil. 1:29). Persecution, therefore, is the portion appointed to us as believers in Christ. Hence, the first aspect of practical Christian perfection is to endure trials, a word that includes persecution.

Persecution is a suffering. However, trials are not merely a suffering, for trials are a suffering that serves the purpose of trying or proving us. We may use final examinations in school as an illustration. Students know that final examinations can be a real suffering and trial. But such a trial is actually a help to the students. If there were no final examinations in school, the students would probably be careless concerning their studies. But when they know that a final examination is coming, they concentrate on their studies with much diligence. Therefore, a final examination helps a student learn the necessary material. For this reason, the parents of those who are students should be grateful for the final examinations, knowing that this helps their children to profit from their education.

There are also “finals” and other kinds of “examinations” in the “school of spiritual education.” The “principal” of this school is our heavenly Father. He has arranged different trials for us, different examinations. All these trials are good for us. Just as examinations are good for students, so the various trails we face as Christians are a profit to us.

Being Perfected Through Trials

God uses trials to perfect us. If we see this, we shall thank God for perfecting us through trials. Trials not only help us in the matters of our spiritual education and the experience of life, but also help us with our character and our behavior in our daily living. Before you believed in the Lord, you may have been like a wild lion. But after a period of time of trial, the “lion” has been tamed. I can testify that God has used trials to “tame” me and thereby to perfect me in a practical way in my Christian life.

In 1:2, James even encourages us to “count it all joy” whenever we all into various trials. The reason we can count it a joy when we fall into trials is that these trials perfect us. Notice that in 1:2 James speaks not only of trials but of “various trials.” This indicates that we should count all trials a joy, not just certain trials. On the one hand, we do not like trials, opposition, and persecution. But on the other hand, we should count it all joy when we experience such things because God uses them to perfect us.

A final examination serves the threefold purpose of trying, testing, and proving a student. Likewise, the various trials through which we must pass as believers serve the purpose of trying, testing, and proving us. These trials are surely a help in our practical Christian perfection, for God uses them to perfect us. (Life-study of James, msg. 1)

Asking of God in Faith for Wisdom to Know How to Be Perfect

To endure trials James says that we need faith. Then he says that we need to ask of God in faith for wisdom to know how to be perfect (vv. 5-8). This wisdom is different from the wisdom covered in 1 Corinthians 1. Christ is our wisdom, but not for us to know how to be perfect. He is our wisdom as our righteousness, sanctification, and redemption (vv. 24, 30).

Rejoicing of the Lowly Brother in His Exaltation
and of the Rich Brother in His Being Brought Low

Whether you are exalted as a poor one or brought low as a rich one, you need to rejoice (James 1:9-12). This kind of rejoicing is a virtue.

Resisting Temptation

James 1:13-18 points out that we need to resist temptation (which draws the believers away and entices the believers by their own lusts) by all good giving and every perfect gift from the Father of lights and by the virtue of being begotten by God with the word of truth to be the firstfruits of His creatures. These three points are very good: the begetting of God, the word of truth, and the firstfruits of His creatures. We resist temptation by God’s good giving and gifts and by the virtue of God’s regeneration, which is with the word of truth to produce the firstfruits of His creatures. We can resist temptations only as a regenerated man, not as a natural man.

Receiving in Meekness the Implanted Word

First, we have to receive in meekness God’s word implanted in us. Then we can avoid wrath, bridle the tongue, take care of the orphans and widows, and keep ourselves unspotted from the world, according to the perfect law of freedom (vv. 19-27). Paul tells us clearly that the law of letters is a law of bondage. In Galatians 5 he says that Christ has released us from the bondage of the law of letters. But here James refers to the law as the perfect law of freedom. James uplifts the law in the Old Testament dispensation to the uttermost, mixing God’s New Testament economy with the outdated Old Testament economy (Acts 21:18-20).

Having No Respect of Persons by Not Dishonoring the Poor
and by Not Regarding the Rich

The kingdom is an incentive, inciting us not to have respect of persons by not dishonoring the poor, because they also are heirs of the kingdom, which has been promised by God to His lovers. Furthermore, James says that we should not regard the rich, who oppress the believers and drag them to the courts and blaspheme the honorable name by which the believers are called. Also, we should love our neighbor as ourselves to fulfill the royal law according to the Scripture that we may not be judged by the law of freedom without mercy (James 2:1-13). The royal law is the law of Moses. The law of Moses says that we are to love our neighbor as ourselves. The commandment of the law of letters was crowned by James, because to him it was the royal law.

According to Romans 2, God will judge people according to the law in a general way. The New Testament also teaches that Christ will judge His believers at His coming back at His judgment seat (2 Cor. 5:10). That judgment will not be according to Moses’ law but according to the law of life. We were condemned under God’s judgment, but we passed that judgment by believing into Christ. Now in Christ we should have a life according to the law of life. Then when Christ comes back, He will judge us not according to Moses’ law, the law of letters, but according to the new law, the law of life. But James still exalted the law of letters, calling it the royal law.

James’s vision was vague. In the English language the capital letter I looks similar to the Arabic number 1 and the lowercase letter l. It is difficult for someone who is not familiar with the language to have a clear vision of this. When little children, especially foreigners, learn English, they may confuse certain words and letters because their vision of the English language is vague. Because of his vague vision, James uplifted the law, but in the Bible there are two kinds of laws: the law of letters for bondage and the law of life for freedom. In the New Testament we should live according to the law of life, not according to the law of letters.

Being Justified by Works, Not by Dead Faith, in Supplying
the Daily Necessities of the Needy Ones

Being justified by our works is a virtue. James says that we need to have the works after we have the faith, just as Abraham and Rahab did (2:14-26).

Not Stumbling in Word by Bridling the Tongue

James also exhorts the believers not to stumble in word by bridling the tongue (3:1-12). Who can avoid stumbling in word? Often we regret that we spoke some words that stumbled others. The less we speak, the fewer mistakes we make. The more we speak, the more mistakes we make.

Not Cursing Man, Whom God Made according to His Likeness,
by the Mouth with Which One Blesses the Lord

James tells us not to curse any man. Even if a man is very bad, very poor, we should not curse him, because he bears the likeness of God (v. 9). But often after we bless the Lord, we may curse certain persons. If we honor God, we would not despise one who was made according to God’s likeness. This is a virtue.

Behaving in Wisdom

James exhorts us to behave in wisdom, showing a good manner of life in meekness, purity, peace, forbearance, compliance, mercy, and impartiality, without jealousy, selfish ambition, boasting, lying, and hypocrisy (vv. 13-18).

Dealing with Pleasures, the World, and the Devil by Loving God, by the Indwelling Spirit Given by God, and by the Grace Given to the Humble

We deal with pleasures, the world, and the devil by three things: by loving God, by the indwelling Spirit given by God, and by the grace given to the humble (4:1-10). No doubt, we can do this by the new man, not by the old man.

Not Speaking against the Brothers by Keeping the Law

James tells us not to speak against the brothers by keeping the law (vv. 11-12). But Paul says that he lived no longer to the law and that he was not in debt to the law (Rom. 7:6; Gal. 2:19).

Confiding Not in Self-will but in the Lord

We should confide not in our self-will but in the Lord (James 4:13-17). This can be carried out only by the new man.

Awaiting the Lord’s Coming with Long-suffering

James exhorts us to await the Lord’s coming with long-suffering (5:7-9). (CWWL, 1994-1997, vol. 2, “Crystallization-study of the Epistle of James,” msg. 1)

THE DIVINE REVELATION IN THE SCRIPTURES BEING PROGRESSIVE

The divine revelation in the Scriptures is progressive in different degrees, and its progression is according to the four different ages of the Scriptures.

Job’s Perfection

Job’s perfection (Job 1:1, 8) was according to the divine revelation of the age before the law, which was Job’s goal in seeking after God and replaced God in Job’s satisfaction; thus, Job was stripped by God of his perfection. Job’s perfection was a replacement of God. God wants His people to be satisfied with Him, with God Himself. But Job was satisfied with his perfection, so God came in to take away Job’s perfection.

Saul of Tarsus’s Perfection

Saul of Tarsus’s perfection (Phil. 3:6) before his salvation was according to the divine revelation in the age of law, which was opposing God’s New Testament economy and was rejected by him after his salvation by receiving the vision of the divine revelation of the age of grace.

The Perfection Stressed by James

The perfection stressed by James was according to his vague view of God’s divine revelation and was a mixture of the divine revelation according to the age of the law with the divine revelation according to the age of grace.

The Genuine Perfection

The genuine perfection is according to the pure vision of God’s highest divine revelation of the age of grace and is brought forth by the fullness of the riches of the consummated Triune God and through the crucifixion of the cross of Christ for the bringing forth of the Body of Christ to consummate in the New Jerusalem as God’s eternal enlargement and expression. (CWWL, 1994-1997, vol. 2, “Crystallization-study of the Epistle of James,” msg. 6)

A BALANCED VIEW OF THE EPISTLE OF JAMES

After studying Paul’s writings and all the Life-study Messages on these writings, we shall no doubt be influenced to receive the light concerning God’s economy and to be strongly for it. But there is the possibility that we may be careless in our behavior or that we may neglect the matter of practical Christian perfection. Therefore, we need the balance provided by the book of James.

Luther said that the Epistle of James was an epistle of straw. In saying this, Luther was both unfair and wrong. We need to realize that after the revelation in Paul’s writings concerning God’s economy, God put in the book of James, one of the seven books of the New Testament that was not fully recognized until the council of Carthage in A.D. 397. Prior to that time, there was uncertainty whether this Epistle should be considered part of the holy Word. Eventually, the book of James was recognized as part of the Scriptures.

A Balancing Word

A striking characteristic of the Epistle of James is that it indicates that we may be very strong in God’s economy, yet may not be complete and entire in our Christian behavior in our personal daily life. Many of us can testify that we have seen the vision concerning God’s economy and that we are absolutely for this vision. However, we still need to pay attention to our behavior in our daily life. A brother may easily become angry with his wife, or a sister may not have the proper attitude toward her husband. In such a case, both the brother and the sister are neither complete nor entire. This is an illustration of the fact that we need the balancing word found in the book of James.

A Strong Warning

In addition to providing balance, the Epistle of James also serves as a strong warning that it is possible to be very godly and yet not be clear concerning the vision of God’s New Testament economy. According to church history, James was noted for living a godly life. One account says that James spent so much time kneeling in prayer that his knees became calloused. James certainly was a godly man, a man of prayer, and prayer is emphasized in his Epistle. Nevertheless, James may not have had a clear view concerning the distinction between grace and law; that is, he may not have had a clear view regarding God’s economy. In his writings there are hints that this was the situation. However, his Epistle is notable and remarkable concerning Christian conduct and emphasizes practical Christian perfection. For this reason, in 1:4 James indicates that the believers should be “complete and entire, lacking in nothing.”

It is only fair to point out that in the book of James we have both a balance and a warning. We need this book. Otherwise, there would be a gap, a lack, in the holy Word.

It is important that we do not have an unbalanced view of the Epistle of James. On the one hand, we need to see that this Epistle indicates that James may have lacked a clear view of God’s economy. On the other hand, this book points out the need for practical Christian perfection. Of the twenty-seven books of the New Testament, fourteen were written by Paul. The Epistles of Paul are concerned with God’s economy, God’s dispensation. This economy is vital and crucial. But in order to carry out God’s economy, we need practical Christian perfection. This means that we should not be careless in our daily living. We may use a soldier in the army as an illustration. The main responsibility of a soldier is to fight for his country. But in order to be a good fighter, a soldier needs to be proper in his personal daily life. Likewise, although we may be soldiers, fighters, for God’s economy, we still need to be complete and entire in our daily Christian life.

The Position of James

The place of the book of James is indicated by its position in the arrangement of the books of the New Testament: it comes immediately after the fourteen Epistles of Paul. The Epistles of Paul from Romans to Hebrews all cover the major subject of God’s economy. We may liken these Epistles to the main entrance to a building. We then may liken the Epistle of James to a little door near this entrance. Although the “entrance” of Paul’s Epistles is crucial, we still need the “door” of the Epistle of James.

THE IMPORTANCE OF BEING BALANCED IN OUR CHRISTIAN LIFE

Needing Balance in Our Christian Life

The book of James is a balance to those who are unbalanced in their Christian life. Perhaps in your Christian life you are wholly for God’s economy. However, in your daily personal life you may be very short in the way you speak and handle matters. Concerning a number of things you may lack wisdom. Although you are a good soldier fighting for God’s economy, in your daily life you may not be complete and entire. You may not trust in God very much, and you may not pray to Him concerning your needs. Because you are good in the major things but lacking in certain practical things, you need balance in your Christian life. The first thing the Epistle of James provides us with is this needed balance.

Needing a Clear Vision Concerning God’s Economy
and Practical Christian Perfection

As we have indicated, the book of James also serves as a warning. James was outstanding in the matter of practical Christian perfection; he was a godly man who knew God, who loved God, and who prayed to God. But James was hindered by his godliness and veiled by his religion from seeing a thorough vision concerning God’s New Testament economy.

In 1:27 James speaks of “pure and undefiled religion before God and the Father.” As far as proper human behavior is concerned, we may need to be religious. We may be absolutely for God’s economy, and yet we may be wrong in the way we speak to others or deal with them. Suppose a brother says, “Don’t you know that I am utterly for God’s economy? I have sacrificed everything for this. Day by day, I give my future to the Lord for His economy. Don’t you appreciate this?” Yes, such a brother may be for God’s economy, but he still needs practical Christian perfection in his daily life. Once again we see that we need to be balanced: we need a clear vision concerning God’s economy, and we need practical Christian perfection.

Needing Both the Balance and the Warning Found in the Book of James

We should be warned from the Epistle of James that we may be very godly, yet still lack a clear view concerning God’s economy. Someone may be godly, humble, and meek in his daily life. But he may not be able to fight for God’s economy. In order to fight for God’s economy, we must learn the proper strategy. Paul was a person who was balanced. On the one hand, he was an excellent fighter; on the other hand, he was a godly person. Paul even encouraged Timothy, his younger co-worker, to exercise himself unto godliness (1 Tim. 4:7). In paying attention to the major things of God’s economy, we should not neglect the practical details of our personal daily life.

The vast majority of today’s Christians pay more attention to minor matters in their daily life than they do to the major matters of God’s New Testament economy. In fact, many seeking Christians take care of very few of the things that are truly major. These Christians may be religious and godly, they may pray a great deal, they may have faith and endurance, and they may love God. In their Christian life they are imitators of James. But they have not seen God’s economy.

Because it is possible for us to be this kind of Christian, we need the warning that we may be godly and yet not see God’s economy. We may be complete and entire concerning Christian conduct, but we may not know how to fight the battle to carry out God’s economy. Therefore, I am burdened to emphasize the importance of being balanced in our Christian life. We need to see God’s economy, and we need to be perfected in our daily personal life so that we may be complete and entire. We need both the balance and the warning found in the book of James. Regarding this book, we need to be fair, recognizing that the “entrance” of Paul’s Epistles still needs the help of the “door” of the book of James. (Life-study of James, msg. 3)