Henry Krabbendam - James - World Evangelical Alliance

In fact, the subject of the blessing is one of the most outstanding individuals
in the congregation, and widely acknowledged as such. James does not fudge
here. When he says that someone blesses God, he means it! It is only against
this backdrop that the awesome character of James’ message becomes clear.
This outstanding man is at the same time “an open sewer.” Now, James’
words “suddenly” have universal application. Now, no one can extricate himself
from his indictment. Even the best of Christians, “the upper ten,” still
ooze, indeed gush, filth, and experience melt-downs of the severest order with
potentially incalculable consequences. To deny this is to deny as well James
1:21 and James 4:4, and to open oneself up to the condemnation of 1 John
1:8. However, as has been argued already, these melt-downs are far from “irrational,”
and therefore basically unexpected, surprises. Truthfully, they could
not be more rational and more predictable given the fact that the worship of
God arising from the surrendered human heart does not nullify the myriad of
pipelines in man through which the fire of hell constantly surges and like an
active volcano seeks to spew its poisonous content. 290
The seriousness of the act of cursing is underscored by the description of
man as having been made after the likeness of God. The fact that the Greek
uses the perfect tense underscores its lasting effect (Keddie, 116). Because
this rationale appears pivotal in the context, we will do well to define “man as
the image of God.” Following this some final conclusions are in place.
The following biblical data are pertinent in establishing the meaning and
significance of “the image of God.”
1. Scripture indicates that man is the image of God, both prior to (Gen.
1:26 and 27) and subsequent to the fall (Gen. 9:6; Jam. 3:9). There is no reason
to conclude that the image is (mostly) shattered, (greatly) changed, or
290 The realization of this Gospel truth prompted Jonathan Edwards to pen the following
words, “I have a vastly greater sense of my own wickedness, and the badness of my heart,
than I ever had before my conversion. My wickedness, as I am in my self, has long appeared
to me perfectly ineffable, swallowing up all thought and imagination. I know not how to express
better what my sins appear to me to be than by heaping infinite upon infinite, and multiplying
infinite by infinite. When I look into my heart and take a view of my wickedness it
looks like an abyss infinitely deeper than hell ... I have greatly longed of late for a broken
heart, and to lie low before God” (Quoted in Bonar, 36-37). This comports quite well with
James’ teaching of man in himself and on his own apart from the sanctifying grace from
above. Without Christ man is a more than dismal abyss, whether in the area of regeneration,
justification or sanctification. According to Spencer, Sketches, 165, “To cut off the sinner
from all reliance upon himself, his merits, and his powers, and throw him naked and helpless
into the hands of the Holy Spirit to lead him to Christ in faith, should be the one great aim of
the ministry.” Similarly, it is James’ one great aim to cut off the saints from all reliance upon
themselves, their abilities, and their efforts, and throw them naked and helpless into the hands
of the Spirit to sanctify them in Christ through faith!
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