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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.[see note #2]
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.
