Goring Gap, England (trekearth)
Bolten Abbey, England (trekearth)
Preface in Brief
New Testament scholar William Barclay explains that the Epistle of James had historically a difficult time getting into the New Testament Canon. And even when it did become recognized as inspired Scripture it was considered with caution and suspicion. Martin Luther was famous in the sixteenth century for wanting to ban it from the Canon at one time. Barclay (1976: 3).
T.Carson notes that Origen did quote James as Scripture. Carson (1986: 1535). There were many doubts concerning canonicity also because many relevant persons were unsure of whom the author might be. Carson takes the historical understanding that the author is James the half-brother of Jesus Christ. Carson (1986: 1534).
By the end of the fourth century many of the doubts of canonicity were ended until the Reformation with Martin Luther's objections. Carson (1986: 1535). Carson reasons that Luther mistakenly viewed differences between James and Paul in regard to faith and works. Carson (1986: 1535). Modern scholarship generally reasons that there is no disagreement, instead James is stating that basically 'barren orthodoxy needs obedience to give it life'. Carson (1986: 1535). Therefore not disagreeing with the Apostle Paul that works cannot save someone in the sense of everlasting non-temporal salvation, but that someone in Christ in this life should have works. This very much relates in concept to Ephesians 2 in that someone saved by grace through faith should have works, as the ideal.
James 3 For Context
James 3:1-5 The New Revised Standard Version
1 Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness. 2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also. 3 If we put bits into the mouths of horses that they may obey us, we guide their whole bodies. 4 Look at the ships also; though they are so great and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5 So the tongue is a little member and boasts of great things. How great a forest is set ablaze by a small fire!
James 3: 2 In Brief
The New Revised Standard Version is a Bible version I rarely consult. I use the New American Standard Bible, English Standard Version and New Testament Greek texts mainly. With my PhD journeys to Wales I decided to purchase a Bible relevant to my academic setting and therefore I bought the New Revised Standard Version, plus I thought it was good to have a Bible version that contained the Apocrypha, which I have only glanced at.
I have found this translation of James 3: 2 theologically and philosophically useful from a Reformed perspective:
2 For we all make many mistakes, and if any one makes no mistakes in what he says he is a perfect man, able to bridle the whole body also.
I appreciate the use of the terms 'we all make many mistakes'. It seems practically true. Mistakes, although more than that by definition granted, are something we do when we commit sins, it seems appropriate. From Marshall and the Greek New Testament there seemed nothing controversial with the either Greek rendering.
From Marshall it provides an interpretation of 'we stumble'.
From the New American Standard Bible:
2 For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well.
Closer to the New Testament Greek version it appears.
From the English Standard Version Bible:
2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
As is this, it appears.
Theologically and philosophically one can reason from Scripture that as all 'make mistakes' or more strictly Biblically accurately 'we stumble' that this is in line with the words of Paul in Romans where all humanity in verse 23 has been labelled as sinning and falling short of the glory of God, and not a righteous person exists, not one, verse 10, or even one that seeks after God, verse 11.
Barclay uses the term 'slip up' and also ties this section of Scripture, as I did, to Paul and Romans 3. Barclay (1976: 82). He quotes the Apostle John in 1 John 1: 8 and the fact that every person sins. As a result humanity should be humble concerning the issue. There is no room for human pride in regard to the issue of sin as each person has 'a blot to which to be ashamed.' Barclay (1976: 82).
Whether reading James or Paul based on this type of theological view of imperfect humanity these imperfections due to sin, 'slip ups', 'mistakes', 'many stumbles' are of a sinful/sin nature and lead to sinning and cause a human being to not be in communion with God that is perfect, as persons, other than Jesus Christ, cannot be perfect and sinless. There is not one other than Christ that uses, for example, the tongue perfectly in speech and related conduct. Therefore according to the Biblical record the atonement (The Gospels, Romans, Hebrews) and resurrection (The Gospels, 1 Corinthians 15) of Christ needs to be applied to those God chooses (Romans 8-9, Ephesians 1) to have the righteousness of Christ (Romans 1). In the future culminated Kingdom, resurrected persons, although finite will share in the perfection of the infinite perfect God (Revelation 21-22).
The alternative is to stay imperfect and unacceptable to God (Revelation 20).
September 16, 2012
The Fraser River
September 17, 2012
BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.
CARSON, T. (1986) ‘James’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.
MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.
THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.
Hiç yorum yok:
Yorum Gönder