This indictment has been more fully drawn out by a modern writer. "The author's stand-point is Jewish rather than Christian. The ideas are cast in a Jewish mould. The very name of Christ occurs but twice (i. 1; ii. 1), and His atonement is scarcely touched. We see little more than the threshold of the new system. It is the teaching of a Christian Jew, rather than of one who had reached a true apprehension of the essence of Christ's religion. The doctrinal development is imperfect. It is only necessary to read the entire Epistle to perceive the truth of these remarks. In warning his readers against transgression of the law by partiality to individuals, the author adduces Jewish rather than Christian motives (ii. 8-13). The greater part of the third chapter, respecting the government of the tongue, is of the same character, in which Christ's example is not once alluded to, the illustrations being taken from objects in nature. The warning against uncharitable judgment does not refer to Christ, or to God, who puts His Spirit in the hearts of believers, but to the law (iv. 10-12). He who judges his neighbour judges the law. The exhortation to feel and act under constant remembrance of the dependence of our life on God belongs to the same category (iv. 13-17). He that knows good without doing it is earnestly admonished to practise virtue and to avoid self-security, without reference to motives connected with redemption. Job and the Prophets are quoted as examples of patience, not Christ; and the efficacy of prayer is proved by the instance of Elias, without allusion to the Redeemer's promise (v. 17). The Epistle is wound up after the same Jewish fashion, though the opportunity of mentioning Christ, who gave Himself a Sacrifice for sin, presented itself naturally."[53] All this may be admitted, without at all consenting to the conclusion which is drawn from it. Several other considerations must be taken into account before we can form a satisfactory opinion respecting the whole case. Few things are more misleading, in the interpretation of Scripture, than the insisting upon one set of facts and texts, and passing over all that is to be found on the other side. In this manner the most opposite views may be equally proved from Scripture. Universalism and the eschatology of Calvin, Pelagianism and Fatalism, Papalism and Presbyterianism.