james

16th century King James of England

The beginning of the 16th century King James of England was responsible for the development of the King James Bible. Several things brought about…

We read in James 1:5-8

We read in James 1:5-8, (5) “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and…

James 4:6-9 – Why are the recipients to be wretched, mourn and weep?

In James chapter 4, the author is rebuking the letter’s recipients for their current behaviour. As the text progresses, he gradually strengthens his language about this until he’s telling them to mourn and weep, to change their laughter and joy for mourning and gloom.

James 4:6-9

…but he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.” Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you.

All of this seems more extreme than attitudes to repentance I’m aware of elsewhere in the New Testament – is the author’s instruction intended to be taken literally by its audience, or are these phrases meant to be interpreted figuratively?

Jerusalem council of Acts 15: James exegesis of Amos 9

When James cited Amos 9:11-12 in defense of his decision, he deliberately changed the words “In that day I will raise up” to “After this I will return”. Is James rendering of “After this I will return” in reference to the Second Coming and subsequent 1000 year reign (thus establishing fallen tent of David)? Dispensationalist author John Walvoord wrote:

He states, in effect, that it was God’s purpose to bless the Gentiles as well as Israel, but in their order. God was to visit the Gentiles first, “to take out of them a people for his name.” James goes on to say that this is entirely in keeping with the prophets, for they had stated that the period of Jewish blessing and triumph should be after the Gentile period: “After these things I will return, And I will build again the tabernacle of David, which is fallen.” Instead of identifying the period of Gentile conversion with the rebuilding of the tabernacle of David, it is carefully distinguished by the first (Gentile blessing), and after this, referring to Israel’s coming glory. The passage instead of identifying God’s purpose for the church and for the nation, Israel, established a specific time order. Israel’s blessing will not come until “I return,” … That it could not refer either to the Incarnation or to the coming of the Spirit at Pentecost is evident in that neither are “return’s.” The passage under consideration constitutes, then, an important guide in determining the purpose of God. God will first conclude His work for the Gentiles in the period of Israel’s dispersion; then He will return to bring in the promised blessings for Israel. It is needless to say that this confirms the interpretation that Christ is not now on the throne of David bringing blessing to Israel as the prophets predicted, but He is rather on His Father’s throne waiting for the coming earthly kingdom and interceding for His own who form the church.

https://bible.org/seriespage/7-fulfillment-davidic-covenant