I

Although it has often been said that money can’t buy happiness, here is how one successful multi-millionaire chose to respond to that ancient maxim…

“I learned quite some time ago that the poets were correct: money can’t buy happiness. But what it can buy, I also learned, are many of the things that make me happy. As soon as I started making a lot of money, I started spending it. I built one of the finest art collections in California, including paintings by van Gogh, Matisse, Miro, Modigliani, Picasso, sculptures by Rodin and Henry Moore.

I had three Rolls-Royces, including one formerly owned by Queen Elizabeth, whose chauffeur came with it. My wife and I bought and refurbished the oldest mansion in Beverly Hills, located on six acres directly behind the Beverly Hills Hotel. We had tennis courts and a screening room. The house was furnished with Lord Nelson mirrors, a Marie Antoinette footbath, a lapis lazuli desk set that had once belonged to the Czarina Maria Alexandrovna of Russia, a Hungarian chess set studded with opals and garnets. We had our own Chinese chef. A second house in Palm Springs. An airplane.

We had just about every type of expensive toy available, but did it make me happy? You’re **** right it made me happy.” ₍₁₎

So it seems clear that these possessions (along with the amount of prestige that surely accompanied them) afforded this gentleman with a great deal of pleasure and satisfaction. Unfortunately, this same author passed away a few years following the publication of these memoirs having presumably failed to heed another poetic observation: “You can’t take it with you when you go.”

For those who feel little or no obligation to use their resources with a view towards eternity, the opening verses of James chapter five provide us with a critical evaluation that is powerful enough to catch the attention of anyone may be engaged in a self-absorbed pursuit of accumulated wealth. In a sense, a person who possesses such resources carries a fiduciary responsibility ₍₂₎ to his or her Creator- and as we’ll see, the misuse of such assets carries a heavy penalty.

In seeking to prepare us for the rhetorical onslaught that is soon to follow here in James chapter five, one commentator issues the following warning: “In one of the most searching and piercing sections of his Letter, James now launches into a denunciation of the sins of the rich. The words fall like hammer-blows, blunt and unsparing. In fact, the denunciation is so strong that these verses are seldom preached on.” ₍₃₎

(1) Gene Klein, First Down And A Billion: The Funny Business of Pro Football

(2) Fiduciary duty: “A legal obligation of one party to act in the best interest of another. The obligated party is typically a fiduciary, that is, someone entrusted with the care of money or property. Also called fiduciary obligation.” BusinessDictionary.com http://www.businessdictionary.com/definition/fiduciary-duty.html

(3) Believer’s Bible Commentary, William MacDonald, Edited by Arthur Farstad, IX The Rich And Their Coming Remorse (pg. 2239) Thomas Nelson Publishers

II

“Come now, you rich, weep and howl for your miseries that are coming upon you!” (James 5:1).

The opening verse of James chapter five serves to focus our attention with a phrase that has been variously translated as, “Look here…” (NLT), “Pay attention…” (GW), and even, “Hey…” (Voice). The subject is a group of individuals that James collectively identifies as “you rich people” (NIV).

Now before we continue, we should pause to consider the group of people that our author is about to address. One source identifies these individuals as those who were “wealthy (and) abounding in material resources.” ₍₁₎ But before we immediately rush to condemn the affluent, we should note that the Scriptures also identify a number of God-honoring individuals who were rich in financial and material wealth as well.

For instance, Abraham was a man of substantial wealth yet he was called a friend of God. Job was also identified as a God-honoring man of wealth and God even doubled his assets following his period of trial. The Old Testament book of Ruth provides us with the example of a man named Boaz, a wealthy man who served as Ruth’s kinsman-redeemer.

In the New Testament, we have the example of Joseph of Arimathea (Matthew 27:57-58) as well as Zacchaeus, a wealthy individual who clearly received Jesus’ approval for the manner in which he decided to handle his finances (Luke 19:2-10).

In light of this, we can say that financial and/or material riches alone do not explain the reason for the miseries that were about the befall the wealthy as mentioned here in James chapter five- the real concern involves the internal mindset that governs the use of such resources.

You see, a person who seeks to generate (or maintain) a great amount of wealth is someone who is likely to make choices that are consistent with goal. Unfortunately, this may lead to any number of inappropriate decisions- and as we’re told in 1 Timothy 6:10, “…the love of money is a root of all kinds of evil.”

This explains the difference between the wealthy, God-honoring people mentioned above and those whom James will go on to address here in chapter five. The money itself is not evil- it’s what we do with it that can make it that way.

As one source observes, “Many God-fearing souls have been wealthy, from the days of Job and Abraham until the present day; and the frequent New Testament warnings relative to riches must always be understood as reference to wealth held without regard for the kingdom of God” ₍₂₎

Unfortunately, there’s a price to pay for living a self-indulgent lifestyle and we’ll begin to find an itemized list of those costs next.

(1) G4145 Plousios Thayer’s Greek Definitions

(2) Coffman, James Burton, Commentary on James 5:1 Coffman Commentaries on the Old and New Testament. http://www.studylight.org/commentaries/bcc/view.cgi?bk=58&ch=5 Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

III

“Your riches are corrupted, and your garments are moth-eaten” (James 5:2).

What sort of wealth is prone to corruption? Well, in the largely agrarian Israeli economy of the first century, the primary answer was likely to be food. Then, as today, food that was unused or unpreserved had a tendency to spoil very quickly. So this verse begins by painting a word-picture of those who chose to allow these kinds of surplus resources to rot away rather than use them to provide assistance to others who were in need.

The same idea applies to the second portion of James 5:2: “…moths have eaten your clothes” (NIV). Since moths were unlikely to devour someone’s clothes while he or she was in the act of wearing them, this illustration depicts the image of a person who has elected to hide God’s generous provision in a closet rather than putting such blessings to use on behalf of others.

“Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days” (James 5:3).

There were very few secure places available to store financial or material valuables in the days of the first century. Because of this, it was not uncommon for someone to wrap his or her money in a cloth and bury it in a secret location. In fact, Jesus referenced this very practice in His parable of the hidden treasure.

Of course, any object that is subject to long-term storage underground is likely to suffer from decay and the same is true for precious metals such as silver and gold. Although these metals are not prone to rust, they will certainly become tarnished if left unused in this manner.

So this passage can be understood to refer to various forms of wealth that had been hoarded but not invested and subsequently became worthless through lack of use. This evidence testified to the fact that these individuals possessed such resources but chose not to put them to work. How different things might have been if these people had chosen to follow Jesus’ counsel from Matthew 6:19-21…

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (NIV).

IV

“Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!” (James 5:3 NET).

“The best things in life are free
But you can give them to the birds and bees
I want money
(That’s what I want)” ₍₁₎

There is certainly a great deal of truth to the old saying that tells us that the best things in life are free. But even something free must originate somewhere- and the Old Testament book of Ecclesiastes tells us exactly where the “best things in life” come from: “The best thing we can do is eat and drink and enjoy what we have earned. And yet, I realized that even this comes from God” (Ecclesiastes 2:24 GNB).

This reality is something that the lyricists who authored the song excerpt quoted above seem to have missed. You see, the ability to enjoy any good thing in life comes from God. However, the act of building a surplus of wealth with little or no respect for the God who is the ultimate Provider of such wealth is foolishness (see Deuteronomy 8:18). In fact, Jesus once used the example of three investors (two wise and one foolish) in Luke 19:12-27 to illustrate this concept.

James 5:3 also allows us to highlight an important portion of Scripture referenced earlier in chapter one…

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:17-19).

While a person who understands the temporal nature of wealth might be tempted to hoard his or her possessions, we would do better to view ourselves as managers or stewards of those resources that God provides. The person who assumes the attitude of a caretaker in managing his or her God-given resources in a manner that honors Him can look forward to a good return on those investments- and in the words of Acts 20:35, “…’It is more blessed to give than to receive.'”

The chilling alternative is found here in James 5:3: “You thought you were piling up wealth. What you’ve piled up is judgment” (MSG).

(1) Barrett Strong, Money (That’s What I Want) (J. Bradford & B. Gordy)

V

“Your gold and silver have become worthless. The very wealth you were counting on will eat away your flesh like fire. This treasure you have accumulated will stand as evidence against you on the day of judgment” (James 5:3 NLT).

“But man cannot cover what God would reveal…
And coming events cast their shadows before” ₍₁₎

For the original readers of James’ epistle, the day of judgment referenced in this passage may have arrived sooner than they expected, for this passage not only served as a warning; it also represented a prophetic statement to some degree as well.

You see, the letter of James was authored approximately 10-15 years prior to a catastrophic first-century event: the destruction of Jerusalem by the Roman army. Beginning in AD 69 and continuing on into AD 70, the Roman general Titus marched upon the city of Jerusalem along with four Roman legions -an army of 30,000 soldiers- with a mandate to eliminate the remaining pockets of resistance against the Roman Empire in that area.

The Romans attacked the city of Jerusalem for five months and during this time, the Roman army decimated the city and completely destroyed the Temple along with every other major structure within the city. Over one million men, women, and children are reported to have lost their lives in this military action.

So what did this mean for the rich and self-absorbed members of Jerusalem’s upper-class; the very same type of people that James sought to address here in chapter five? Well, the Roman destruction of Jerusalem resulted in financial insolvency for most (if not all) of these affluent individuals, for the riches they had accumulated were subsequently lost or confiscated by the victorious Romans. For many others, it resulted in the loss of their lives.

Those who failed to heed James’ warning might have responded differently if they had realized the horrific act of destruction that was about to overtake them in little more than a decade. This historic example serves to remind us of the importance of seizing the opportunities we possess to invest the God-given talents, skills, and resources that He has given us today. As Jesus Himself once said….

“If you are faithful in little things, you will be faithful in large ones. But if you are dishonest in little things, you won’t be honest with greater responsibilities. And if you are untrustworthy about worldly wealth, who will trust you with the true riches of heaven? And if you are not faithful with other people’s things, why should you be trusted with things of your own? (Luke 10-12 NLT).

(1) Thomas Campbell, Lochiel’s Warning (1802)

VI

“Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth” (James 5:4).

Having addressed the attitudes of those who elected to hoard their resources rather than invest them in a manner that honored God, James next turned to an unethical business practice that characterized such individuals as well: “For listen! Hear the cries of the field workers whom you have cheated of their pay. The wages you held back cry out against you” (NLT).

So it appears that these fraudulent business practices had become such an established means of doing business for these individuals that James had to forcefully direct their attention to their unethical nature by saying, “See” (BBE), “Listen” (CJB), or “Behold” (RV).

The act of withholding a laborer’s wages was attractive to an unscrupulous landowner for two reasons. First, it allowed an employer to retain his or her financial assets for as long as possible. Next, it provided an incentive for a worker to continue laboring in a particular field, for he or she would have to agree to return for another day’s work in order to receive payment for the work that had already been performed. This was especially important during the peak harvesting season when other landowners competed for a limited pool of workers from among the available labor force.

The problem was that this practice violated a Scriptural principle established in Leviticus 19:13: “You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning.” Since a laborer typically depended upon a daily wage, a day without payment might mean that there was nothing available to eat for a hungry family the next day.

Unfortunately, it seems that these wealthy landowners held little respect for the Scriptures or the potential impact of this practice upon the economically disadvantaged. In view of the fact that these individuals were not sufficiently motivated by a sense of respect for God’s Word, James was left to resort to a more ominous form of motivation: “The cries of the harvesters have reached the ears of the Lord Almighty” (NIV).

Because these business owners had taken advantage of those who were powerless to compel them to pay for the work they had done, James sought to remind them that these laborers had an all-powerful Defender- One who possessed the ability to enforce justice for these oppressed workers.

VII

“Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter” (James 5:4-5).

Virtually everyone (including those who possess little knowledge of the Scriptures) has heard of the ancient towns of Sodom and Gomorrah. In Genesis 18:20-21 we’re told, “…the LORD said, ‘The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.'” So what could have generated an outcry so great that it figuratively reached to heaven?

Well, the sin that is most closely associated with the cities of Sodom and Gomorrah involves an attempt by the men of that area to sexually assault God’s angelic messengers (see Genesis 19:1-11). However, the book of the Old Testament prophet Ezekiel provides us with another (and perhaps lesser-known) perspective on this question…

“‘Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen” (Ezekiel 16:49-50).

So the internal qualities of arrogance, gluttony, self-absorption, injustice, and conceit (along with the abhorrent behavior that characterized the residents of Sodom and Gomorrah) were the contributing factors that eventually led to the destruction of those cities (see Genesis 19:12-29). These were many of the same types of qualities that James denunciated here within the opening verses of chapter five.

Like cattle that are unaware that the day of slaughter is rapidly approaching, the arrogant, overfed, and unconcerned of every generation face a similar kind of judgment. But the damage inflicted by this type of mindset goes far beyond these negative personal qualities…

“You have condemned and murdered the innocent one, who was not opposing you” (James 5:6).

As one source observes, “This refers to the financial and judicial exploitation of widows, orphans, strangers, the poor, and the socially powerless and outcast.” ₍₁₎ Whether that exploitation takes the direct form of an unfair labor practice or a subtle abuse of the judicial system at the expense of the innocent, the effective result is the unlawful killing (or murder) of those who are unable to fight back.

(1) Dr Bob Utley, James 5 (5:6) http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_05.html

VIII

“You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned, you have murdered the just; he does not resist you” (James 5:6).

As mentioned earlier, the opening verses of James chapter five serves to address those individuals who had elected to hoard their wealth rather than put such assets to use in a God-honoring manner. To make matters worse, it appears that many of these same people worked to increase their personal wealth at the expense of their employees by withholding wages that had been rightfully earned.

So it wasn’t enough for these wealthy individuals to build their own financial portfolios; they were compelled to increase their wealth even further by refusing to pay what they owed. Thus, they serve to characterize those who use their power and influence in an inappropriate manner against the disadvantaged.

The passage quoted above also goes on to tell us that these individuals sought to pursue a self-indulgent life of luxury. So having defrauded their employees out of the money they should have received, we now discover where those resources went- they were diverted to the pursuit of a lavish and opulent lifestyle, at least in part.

Unfortunately, James 5:6 then continues with a revelation of something even worse: “You have condemned and murdered innocent people, who couldn’t even fight back (CEV). The use of the word “condemned” in this passage suggests that these individuals twisted justice in a manner that made the innocent appear to be guilty.

This is a reality that all too many are familiar with today. You see, the concept of justice may not always reflect what is fair, right, or impartial, for things like “guilt” and “innocence” are not always determined by the facts at hand but by those who can afford to hire the best lawyers.

So the catalog of sins that James lists in the opening verses of this chapter -the accumulation and hoarding of monetary wealth, the refusal to pay wages that were rightfully earned, the pursuit of a self-indulgent lifestyle, and the condemnation of those who were innocent- are all characteristics that reveal an arrogant, presumptuous mindset that holds little concern for others who are similarly fashioned in God’s image.

But as James reminded us earlier in verse four, these things have not escaped God’s attention- and we would do well to heed this warning in examining our own business practices today.

IX

“Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain” (James 5:7).

As we move towards the end of this Epistle, James 5:7 finds our author returning once again to the subject of patience as touched upon earlier in chapter one: “My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing” (James 1:2-3).

To help communicate the importance of this idea here in chapter five, James turned to a number of illustrative elements that were sure to be familiar to anyone living in a first-century agricultural society. For instance, every farmer knows that there is a period of time when there is no apparent growth or activity once a crop has been planted. Yet even though the farmer expends a great deal of effort with no immediate return, that reality does not serve as a source of discouragement.

You see, the farmer must exercise patience in order to obtain the best results- and once the unseen germination process is complete, the farmer will begin to see the positive effect of his or her effort. This reminds us that good things may sometimes grow unseen; and just as a farmer cannot perceive the growth and activity that takes place below the surface, so it may also be with God’s work in our lives and the lives of others.

This word-picture also serves to cast light upon an important spiritual truth: patient endurance through the challenges and difficulties of this life serves to prepare us for the next. As one commentator has observed, “Christians… should view current trials and hardships as a preparation process that helps conform them to the image of Christ.” ₍₁₎ As we’ll see, this concept does not only apply to the circumstances we encounter but to our relationships with others as well.

In a similar manner, a God-honoring man or woman who must live with the variety of injustices that James details here in chapter five can look forward to a time when God will right every wrong, both seen and unseen- and as James will go on to remind us in the following verses, the day that marks that time may not be far away.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2596). Nashville: Thomas Nelson.

X

“Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!” (James 5:9)

In addressing the subject of slander and defamation among Christians, James 4:11 tells us, “My brothers and sisters, do not assault each other with criticism. If you decide your job is to accuse and judge another believer, then you are a self-appointed critic and judge of the law; if so, then you are no longer a doer of the law and subject to its rule; you stand over it as a judge” (Voice).

Here now in James 5:9, our author will narrow that focus considerably as he turns his attention to the kind of internal defamation that one might keep to himself. You see, the word translated “grumble” in this passage means “to sigh, murmur, (or) pray inaudibly.” ₍₁₎ Another source defines this idea as “…the unexpressed feeling of bitterness or the smothered resentment that may express itself in a groan or a sigh.” ₍₂₎

So a person who renders an inappropriate judgment is not necessarily safe just because he or she has chosen not to share that opinion with others. That would include those judgments that may be made “under one’s breath” so to speak.

Like a boiling pot that simmers over, our difficulties and frustrations with others may result in a kind of internal “trial” that judges those individuals for the wrongs (real or imagined) that have been committed against us. We each serve as our own judge, prosecutor, and jury in these internal courtrooms and not surprisingly, the “defendant” is usually found guilty and is subsequently sentenced to whatever punishment we deem to be appropriate.

Nevertheless, we should remember that Jesus is seated in the gallery of these internal courtrooms and He sees such proceedings just as clearly as if we were seated in a human court of law. Consider this quote from Jesus Himself…

“…What comes out of a man is what makes him ‘unclean.’ For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man ‘unclean'” (Mark 7:20-23 NIV).

Notice that the acts of murder, slander, and malice originate from within– and if those qualities characterize our internal opinions of others (and especially other brothers and sisters in Christ), then we will give an account for it. As Jesus was also quoted as saying, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1-2).

(1) G4727 stenazo Strong’s Hebrew and Greek Dictionaries

(2) Donald W. Burdick, “James,” in Hebrews-Revelation, vol. 12 of The Expositors Bible Commentary, p. 162; Wessel, p. 1429. quoted in Constable, Thomas. DD. “Commentary on James 5” “Expository Notes of Dr. Thomas Constable” [James 5:9] “http://www.studylight.org/commentaries/dcc/print.cgi?bk=58&ch=3&vs=1“. 2016.

XI

“My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful” (James 5:10-11).

Having counseled his readers to adopt an attitude of patience toward other Christians, James will now turn to some examples to illustrate his point by referring to “….the prophets who spoke in the Lord’s name” (NET). The examples forged by these Biblical leaders serve to illustrate what it means to persevere through difficult times and help to demonstrate what God can do in the midst of a challenging circumstance.

For instance, consider the experiences of the following prophets and other prominent Biblical characters…

Elijah: This prophet was once forced to flee for his life (1 Kings 18:20-19:18).

Joseph: Was thrown into a well and left for dead by the members of his family (Genesis 37:17-28). He was later imprisoned for a crime he didn’t commit (Genesis 39:1-20) and forgotten for more than two years (40:23, 41:1).

Job: A God-honoring man who suffered the loss of his finances, children, and physical health for no discernable reason (Job 1-2).

Isaiah: Tradition holds that the Old Testament prophet Isaiah was sawn in two for his dedication to God and His Word.

John the Baptist: Was beheaded for telling a king that he was wrong to marry his sister-in-law (Mark 6:17-29).

Jeremiah: Was lowered into a cistern where he sank into the mud in retaliation for proclaiming God’s message (Jeremiah 38:1-13).

Peter: Is believed to have been crucified upside down during the persecution of Christians under the Roman Emperor Nero.

Stephen: The first martyr of the Christian church, Stephen was stoned to death for preaching about Jesus (Acts 7).

Paul: Was shipwrecked, whipped, and thrown into prison multiple times throughout his ministry. Church tradition tells us that Paul was put to death by beheading.

Each of these men maintained their faith in God despite their difficult circumstances. In speaking of Job’s example, one commentator says, “Job suffered much and his responses to his affliction were not always what they should have been. Nevertheless, Job did not abandon his faith in God. He may have wanted God to explain what was going on, but Job did not cease to trust in his God.” ₍₁₎

So whenever we are in the midst of a challenging circumstance, we can bring these examples to mind along with the words of James 5:11: “…we can see how the Lord’s plan finally ended in good, for he is full of tenderness and mercy” (TLB).

(1) Bob Deffinbaugh, The Tests of True Religion: A Study of the Book of James, 5. Real Religion Requires Endurance James 5:7-20 https://bible.org/book/export/html/6265

XII

The concept of “swearing” is one that carries two distinct meanings. The first involves the use of profanity and the other relates to the act of making a serious promise or vow. It is this second definition that James addresses in chapter five, verse twelve…

“But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No,’ lest you fall into judgment” (James 5:12).

Although people are often heard to swear in casual conversations, the truth is that this form of speech is much more serious than many realize. You see, the the act of swearing equates to the act of taking an oath when used in this context. This is why witnesses are placed “under oath” and swear to tell the truth when giving testimony in court. It is also why government officials, law enforcement officers, and other formal authorities are “sworn into” their various ranks of service.

So the term, “I swear,” refers to a sworn declaration even if it is used in meaningless way. Those who object to this interpretation may wish to consider something that Jesus once said to the religious leadership of His day…

“Blind guides! Woe upon you! For your rule is that to swear ‘By God’s Temple’ means nothing– you can break that oath, but to swear ‘By the gold in the Temple’ is binding! Blind fools! Which is greater, the gold, or the Temple that sanctifies the gold?

And you say that to take an oath ‘By the altar’ can be broken, but to swear ‘By the gifts on the altar’ is binding! Blind! For which is greater, the gift on the altar, or the altar itself that sanctifies the gift? When you swear ‘By the altar’ you are swearing by it and everything on it, and when you swear ‘By the Temple’ you are swearing by it and by God who lives in it. And when you swear ‘By heavens’ you are swearing by the Throne of God and by God himself” (Matthew 23:16-22 TLB).

In fact, Jesus actually served as the source of the counsel found here in James 5:12…

“But I tell you, Do not swear at all… Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil” (Matthew 5:33, 37 CJB).

Remember that a person who is known for consistently telling the truth is someone who can be trusted- and such a person will generally have no need to affirm his or her word by swearing to it.

XIII

“Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms” (James 5:13).

The final eight verses of James’ epistle brings us to the end of this letter in much the same way as it began- with a series of admonitions.

In a manner befitting a good leader, James begins this section by not only identifying a problem but offering a solution as well: “Is anyone among you in trouble? Let them pray” (NIV). This serves to encourage us to approach God in the midst of our difficulties to ask for His wisdom, guidance, and direction in facing the challenges we may encounter.

In like manner, we should also respond to the blessings and benefits we receive from God with an expression of thanks, praise, and appreciation: “Is anyone in good spirits? He should sing praises” (NET). This passage provides us with an important reminder- when God answers our prayers, we should always remember to thank Him for His response. In fact, Jesus once had an experience that illustrated the importance of expressing our appreciation for the blessings we have received…

“As Jesus made his way to Jerusalem, he went along the border between Samaria and Galilee. He was going into a village when he was met by ten men suffering from a dreaded skin disease. They stood at a distance and shouted, ‘Jesus! Master! Have pity on us!’ Jesus saw them and said to them, ‘Go and let the priests examine you.’

On the way they were made clean. When one of them saw that he was healed, he came back, praising God in a loud voice. He threw himself to the ground at Jesus’ feet and thanked him. The man was a Samaritan. Jesus spoke up, ‘There were ten who were healed; where are the other nine? Why is this foreigner the only one who came back to give thanks to God?’ And Jesus said to him, ‘Get up and go; your faith has made you well'” (Luke 17:11-19 GNB).

Notice that Jesus acknowledged the person who thanked Him as well as those who didn’t- and He wondered why those others failed to show their appreciation for the work that God had done in their lives.

This reminds us that God notices when we fail to thank Him for the things that He has done just as we might look for an expression of appreciation from those we have helped. When God answers our prayers, we shouldn’t neglect to thank Him for His answers.

XIV

“Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven” (James 5:14-15).

The counsel found here in James 5:14-15 is largely built on the premise that Christians do not receive immunity from the physical afflictions of life. While it is true that a God-honoring man or woman may often escape the physical consequences that are sometimes associated with a decision to reject God’s standards, the Scriptures also identify a number of faithful people who suffered from various illnesses (see 2 Timothy 4:20, Philippians 2:26-27, and 1 Timothy 5:23 for a few examples).

We should also recognize the fact that our physical afflictions may not necessarily be the result of sinful behavior. For instance, Jesus once rejected the idea that an act of sin resulted in the existence of a birth defect (John 9:1-3). Nevertheless, the Scriptures also contain a number of instances where a sinful action or attitude directly led to a physical malady or even death (see Numbers 12:1-16 and Acts 12:21-23).

Perhaps the most striking example of this reality can be found in New Testament book of 1 Corinthians where the Apostle Paul refers to those who received communion in an unworthy manner. This led Paul to observe, “That is why many of you are weak and sick, and some have even died” (1 Corinthians 11:30 NLT [see 1 Corinthians 11:17-34])

Finally, we should not neglect the possibility of malevolent spiritual activity with regard to the physical ailments we experience. Although it is customary for many to dismiss the idea of a spiritual world beyond our senses, the Scriptures clearly assert the existence of a demonic realm and the fact that such beings have been responsible for inflicting serious physical harm upon humanity.

For example, the Scriptures tell us that demonic beings have been responsible for causing or contributing to such maladies as…

• Blindness and the inability to speak (Matthew 12:22)
• Deafness (Mark 9:25)
• Physical deformity (Luke 13:10-17)
• Mental instability (Mark 5:1-5)
• Seizures (Mark 1:26)
• Self-destructive behavior (Mark 9:20-22)

This does not mean that demonic activity is behind every sickness, disease, or physical disorder we may experience. However, it would be a mistake to assume that such demonic affliction does not exist at all. We should be aware of the Bible’s clear teaching regarding the existence of demonic activity and the physical ailments that such entities have inflicted upon humanity.

XV

“Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven” (James 5:14-15 NIV).

In considering the proper application of these verses, we should first note the order of responsibility: “He should call the elders of the church…” In other words, the person who is suffering from the affliction is the one who is responsible for seeking out Pastoral care if he or she was able to do so. So instead of waiting for the elders of the church to take the initiative, this passage tells us that the initial responsibility behind this call to prayer is incumbent upon the person who is physically ill.

However, one source provides us with another perspective to consider, one that focuses primarily upon the spiritual (rather than physical) needs of the individual in question: “Some understand the word sick in James 5:14 to refer to spiritual, not physical, weakness and the different word translated sick in James 5:15 to mean “weary” (these meanings are legitimate). Thus the discouraged person will be restored to spiritual vigor by the elders’ prayer and anointing.” ₍₁₎

In a similar manner, the reference to anointing with oil can also be understood in different ways. For instance, plant oils were widely used in the ancient world to help soothe various wounds; in fact, Jesus referenced this type of usage in His parable of the Good Samaritan (see Luke 10:25-37). Without the availability of modern medical remedies, oil may have represented the best medicinal treatment available at that time.

Nevertheless, the act of anointing someone with oil is more importantly associated with God’s presence. This concept finds its origin in a number of Scriptures including 1 Samuel 16:13, 2 Kings 9:6, and most notably in Psalm 23:5: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows” (NIV).

Finally, we should note that such anointing was to take place “…in the name of the Lord.” This served to emphasize the fact that God was responsible for the act of healing those who were ill; the oil (as well as those who attended the sick) were simply the instruments through which God worked for the benefit of the afflicted.

(1) Ryrie, Charles Caldwell, Ryrie Study Notes James 5:14-15 © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.

XVI

“Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much” (James 5:16).

The idea behind “confession” as found within this passage refers to the act of coming into agreement with God over the fact that we have done something wrong. When a Christian confesses his or her sin, God forgives that person on the basis of Jesus’ death on the cross, for as we are told in 1 John 1:9, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

This portion of Scripture also speaks to the need to “…confess your sins to each other and pray for each other” (NIV). Since it is sometimes difficult to recognize our own faults and weaknesses, the benefit of receiving input from God-honoring men and women who will pray for us can often be a valuable aid to our personal growth in Christ. As we’re also reminded in Proverbs 1:5, “a wise person will listen and continue to learn, and an understanding person will gain direction” (GW).

Nevertheless, it is important to choose such confidants very carefully. You see, there are often differing levels of spiritual maturity among other Christians, and some may fail to recognize the need for discretion, wisdom, perception, and discernment in discussing the personal shortcomings we may share. If we elect to confess our sins to others in an indiscriminate manner, its possible that such information may eventually find its way to those for whom it was not intended.

Because of this, it usually more prudent to discuss our faults with those who are spiritually mature and demonstrate the ability to offer sound Biblical counsel. A mature, trustworthy, Biblically-grounded person who will pray for us and hold us accountable is someone who is often in the best position to fulfill this responsibility to “…pray for each other so that you will be healed” (GW).

A person who serves as an official church minister (such as a member of the Pastoral clergy or someone in a similar leadership position) is often the best choice to serve in this capacity. But regardless of who may be involved in such conversations, it would be wise to keep the following counsel from Galatians 6:1 in mind…

“Dear brothers, if a Christian is overcome by some sin, you who are godly should gently and humbly help him back onto the right path, remembering that next time it might be one of you who is in the wrong” (TLB).

XVII

“Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit” (James 5:17-18).

It may sometimes be easy to think that the great men and women of the Bible were spiritual giants who faced the challenges and difficulties of life with an unshakable degree of faith and trust in God. But if we take time to examine the Scriptures closely, we will find that many of the most prominent and God-honoring Biblical personalities were people who had a number of significant failings.

For instance, we have the experience of the great prophet Elijah as found within the Old Testament book of 1 Kings, the very same portion of Scripture that James references here in chapter five. In 1 Kings 17:1, we’re told that Elijah approached a faithless and dishonorable king named Ahab with a prophetic announcement: “As the LORD, the God of Israel, lives, whom I serve, there will be neither dew nor rain in the next few years except at my word” (NIV)

So there was no rain in the land from that point forward, just as Elijah said. In the following chapter we then go on to read this…

“For three years no rain fell in Samaria, and there was almost nothing to eat anywhere. The Lord said to Elijah, ‘Go and meet with King Ahab. I will soon make it rain’ …Elijah climbed back to the top of Mount Carmel. Then he stooped down with his face almost to the ground and said to his servant, ‘Look toward the sea.’ The servant left. And when he came back, he said, ‘I looked, but I didn’t see anything.’ Elijah told him to look seven more times

After the seventh time the servant replied, ‘I see a small cloud coming this way. But it’s no bigger than a fist.’ Elijah told him, ‘Tell Ahab to get his chariot ready and start home now. Otherwise, the rain will stop him.” A few minutes later, it got very cloudy and windy, and rain started pouring down…” (1 Kings 18:1-2, 42-45 CEV).

We’ll see why Elijah may have been selected to illustrate this passage within the book of James (and why we are reminded that this great prophet of God “…was a man, no different from us” [Voice] ) next.

XVIII

“Elijah was a human being like us, and he prayed earnestly that it would not rain and there was no rain on the land for three years and six months! Then he prayed again, and the sky gave rain and the land sprouted with a harvest” (James 5:17-18 NET).

In 1 Kings 18:1 we read how God spoke to the prophet Elijah and instructed him to meet with a king named Ahab. God also revealed that He would bring an end to an extended period of drought that had plagued the land after that meeting had taken place. So Elijah went to see Ahab and following a subsequent altercation with a large group of false prophets, he responded to God’s message by “…cast(ing) himself down upon the earth” (1 Kings 18:42 KJV)

This response indicates that Elijah assumed an attitude of great humility and reverence before the Lord. We’re also told that Elijah sought God with such persistency regarding this promise that he directed his servant to look for this anticipated rainfall seven times before it finally arrived (1 Kings 18:43-46)

In this manner, Elijah served as a living embodiment of James 5:16: “The prayer of a righteous person is powerful and effective” (NIV). Nevertheless, James also made certain to remind us that this great Old Testament prophet “…was a man, no different from us” (Voice). In other words, Elijah was someone who was subject to the same human frailties and weaknesses as anyone else.

You see, even though Elijah experienced a number of triumphs and successes, the Scriptures also tell us that he eventually reached a point where he felt that the pressures upon him were too great to bear: “Elijah walked a whole day into the wilderness. He stopped and sat down in the shade of a tree and wished he would die. ‘It’s too much, LORD,’ he prayed. ‘Take away my life; I might as well be dead!'” (1 Kings 19:4 GNB).

The Apostle Paul also went through a similar period as well…

“We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death…” (2 Corinthians 1:8-9a NIV).

So much like the prophet Elijah, Paul reached a point where he felt as if he just couldn’t go any further. For those who can identify with these great men of God in this regard, James offers the encouraging reminder that “The effectual fervent prayer of a righteous one avails much” (MKJV).

XIX

“…The prayer of a righteous person has great power as it is working. Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again, and heaven gave rain, and the earth bore its fruit” (James 5:16-18 ESV).

The example of the Old Testament prophet Elijah should serve as a source of encouragement for anyone who may feel as if his or her prayers seem to carry little effect. As one commentator points out…

“(James) uses the example of Elijah to emphasize the fact that the prayer of a righteous man has great effectiveness. Elijah was a man of like passions, a man like us. He was not perfect, as a study of his life makes clear. His prayer to resign from his ministry and from life itself was rejected by God, who told him to go back to work (1 Kings 19). But his prayers to stop the rains and to start them were acts of obedience on his part, and God answered them” ₍₁₎

Unfortunately, the sad reality is that the act of prayer is sometimes looked upon as a kind of last resort or something to try in a desperate situation when everything else has failed. However, this kind of attitude is certainly not reflective of Jesus’ life and ministry, for the Scriptures tell us that Jesus often spend a considerable amount of time in prayer.

For instance, consider the following examples from the Gospel accounts of Jesus’ life…

“Now it was in those days that Jesus went to a mountain to pray, and he spent the whole night in prayer to God” (Luke 5:16 ISV).

“…after He had dismissed the multitudes, (Jesus) went up into the hills by Himself to pray” (Matthew 14:23 AMPC).

“Then Jesus got up early in the morning when it was still very dark, departed, and went out to a deserted place, and there he spent time in prayer” (Mark 1:35 NET).

While James tells us that the prayers of a righteous person are powerful and effective, this presumes that we are praying to begin with. Those who follow Jesus’ good example in this regard can look forward to the benefits that are detailed for us in Proverbs 2: 6-8…

“All wisdom comes from the LORD, and so do common sense and understanding. God gives helpful advice to everyone who obeys him and protects all of those who live as they should. God sees that justice is done, and he watches over everyone who is faithful to him” (CEV).

(1) Bob Deffinbaugh, Real Religion Requires Endurance James 5:7-20 https://bible.org/book/export/html/1706

XX

“My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins” (James 5:19-20).

James now brings his epistle to a close by saying, “…if any followers have wandered away from the truth, you should try to lead them back. If you turn sinners from the wrong way, you will save them from death, and many of their sins will be forgiven” (CEV).

To illustrate the importance of this idea, let’s take the example of a Christian who no longer reads the Scriptures or attends church regularly. Perhaps this person has come to depend entirely upon the video teachings, audio messages, and/or materials of a particular organization or leader without verifying such information against the Scriptures. As a result, his or her spiritual beliefs have been reshaped into something that no longer represents genuine Biblical truth.

Or perhaps someone has experienced a difficult encounter with a church leader or another member of the church that has affected his or her spiritual viewpoint in a negative or unscriptural way. Or it may be that someone has been exposed to the questionable doctrine of an online source or “subject matter expert” in areas such as the end times, prosperity theology, spiritual gifting, or any number of other topics.

A person in any of these situations may not have intended to wander away from the truth; it’s something that often happens gradually (and sometimes imperceptibly) over time. We can avoid these types of dangers by following the path of spiritual growth found in the New Testament book of Acts by regularly engaging in prayer, Bible study, communion, and church attendance (see Acts 2:42)

Finally, one source provides us with some wise counsel to keep in mind whenever we encounter those who have departed from the truth…

“Clearly this person who has wandered from the truth is a believer who has fallen into sin—one who is no longer living a life consistent with his or her beliefs. Christians disagree over whether or not it is possible for people to lose their salvation, but all agree that those who fall away from their faith are in serious trouble and need to repent. James urges Christians to help backsliders return to God.

By taking the initiative, praying for the person, and acting in love, we can meet the person where he or she is and bring him or her back to God and his forgiveness.” ₍₁₎

(1) Life Application Study Bible [James 5:19-20] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

Previous

I

The closing verse of James chapter three makes use of an encouraging metaphor when it tells us, “Now the fruit of righteousness is sown in peace by those who make peace” (James 3:18). However, the following chapter -James chapter four- opens with abrupt change of focus as James will begin to address some decidedly less positive attributes.

James chapter four consists of just 369 words contained within a scant seventeen verses. However, the brevity of this chapter belies its dynamic nature, for this passage of Scripture deals with a number of important topics in a forceful and hard-hitting manner. Those topics include:

• Dissension among God’s people.
• The true origin of such dissension.
• Materialism and its associated behaviors.
• Why some prayers seem to go unanswered.
• The Christian’s relationship to a world system that has no use for God.
• The Christian’s relationship to other Christians.
• The transitory nature of life on earth.
• Sins of omission.

While previous chapters within this epistle have identified a number of inappropriate and ungodly behaviors, James chapter four will largely deal with the root causes associated with such actions. The aggressive tone of this chapter should also serve to focus the attention of those who are truly interested in developing God-honoring character and assist them in unearthing and uprooting the sources of such behaviors- even those that may be deeply hidden or disguised behind a veneer of spirituality.

James chapter four also helps provide us with an additional benefit as it illustrates the importance of reading the Scriptures in their entirety. You see, the language contained within this chapter is quite strong and is considerably different from what one might often expect to hear within a sermon during typical Sunday morning church service. For the person whose exposure to the Scriptures consists of a few verses mentioned within a weekly sermon, the overall character and tone of James chapter four may come as something of a shock.

As one source has observed in commenting on this chapter, “Although James has already spent half a chapter on the terrible destructive power of the tongue, it is obvious that the blame for the action cannot be placed upon the tongue itself. The tongue is only the weapon. What causes a Christian to use his tongue as a weapon against his brother? What is the real source of this warfare that ought not to be?” ₍₁₎

James chapter four will go on to examine these questions in great detail but the challenge facing the reader is this: “Can you handle the truth?”

(1) Ruben Ratzlaff and Paul T. Butler, James 4:1-3, College Press Bible Study Textbook Series © 1979, College Press

II

“Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members?” (James 4:1).

In seeking to apply the message of James chapter four, it may be helpful to consider the original audience for this epistle. In this instance, the intended audience is identified for us in chapter one, verse one: “To the twelve tribes scattered among the nations…”

As mentioned earlier, this opening salutation represented a means of addressing those Jewish believers who were living abroad at the time this letter was originally authored. Since the early church was generally comprised of Jewish Christians who had accepted Jesus as the Messiah, it was natural to utilize this familiar and culturally relevant form of address. But as James continues his discourse with these early believers, we should remember that the inspired content of this chapter also applies to everyone who has accepted Christ by extension.

The subject of this opening verse concerns the conflicts (NET) and quarrels (NIV) that had developed among the members of the early church, two problems that James had undoubtedly seen within other congregations on a first-hand basis. Judging from the language of this verse, it appears that there was a fairly sizable number of people who failed to recognize the need for mutual respect and consideration among the members of the Christian community.

Unfortunately, James was not the only New Testament writer to express such concerns. For example, the Apostle Paul spoke of his fear of encountering similar conflicts within the church at Corinth when he wrote the following…

“…I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults” (2 Corinthians 12:20).

Like any good spiritual leader, James not only acknowledged the fact that these problems existed but also identified a motivating factor behind these behaviors as well: “What causes fights and quarrels among you? Don’t they come from your desires that battle within you?” (NIV).

Regrettably, this type of conduct still exists among God’s people today. Nevertheless, this verse (along with the verses that follow) can help us put an end to such unhealthy behaviors by identifying the sources behind these problems, thus enabling us to prayerfully seek God’s assistance in addressing the root causes behind them. We’ll take a closer look at one such cause next.

III

“Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask” (James 4:1-2).

As found in the passage quoted above, the word “lust” can be used to to describe “those who seek things forbidden.” ₍₁₎ In a general sense, “lust” refers to an intense desire to possess (or control) someone or something that belongs to someone else. It can also be used to describe the mindset of a person who uses others as a means to fulfill his or her own desires.

One problem with lust is the fact that it is never satisfied- that’s why James 4:2 can say, “You lust and do not have.” Another issue with the lustful desire for pleasure described within this passage is that it tends to express itself in some very unhealthy ways. For instance, consider the external behaviors that proceed from this internal mindset: conflicts… quarrels… murder… (NET).

While an external circumstance might provoke a Godly person to respond in an ungodly manner, a far more common explanation are those “…selfish desires that make war” (ERV) within us. The Biblical book of Galatians sheds some additional light on this problem when it tells us…

“…the sinful nature has its desire which is opposed to the Spirit, and the [desire of the] Spirit opposes the sinful nature; for these [two, the sinful nature and the Spirit] are in direct opposition to each other [continually in conflict], so that you [as believers] do not [always] do whatever [good things] you want to do” (Galatians 5:17 AMP).

Now this does not necessarily imply that it is wrong to enjoy pleasurable activities or seek those things that bring happiness, enjoyment, or contentment in life. After all, the Old Testament book of Ecclesiastes tells us, “…people should eat and drink and enjoy the fruits of their labor, for these are gifts from God” (Ecclesiastes 3:13 NLT) while the New Testament book of 1 Timothy says that God has generously provided all things for our enjoyment (1 Timothy 6:17).

The problem comes when we fail to recognize the desires (and the resulting behaviors) that are generated by our sinful nature and those that find their origin within the nature of God. As one commentator has observed, “…there is a difference between sinful desires and godly desires. Sin desires to meet a legitimate need in an illegitimate way.” ₍₂₎

(1) G1937 epithumeo Thayer’s Greek Definitions

(2) Bob Caldwell, James 4, Pride Promotes Strife 

IV

“You ask and do not receive, because you ask amiss, that you may spend it on your pleasures” (James 4:3).

As mentioned earlier, the Epistle of James was addressed to the first-century members of the Christian community and the modern-day Church by extension. For this reason, its important to recognize that the opening verses of James chapter four do not describe the actions of those who are outside the church but those who are within.

Previously in James 4:2 we read, “You want what you don’t have, so you scheme and kill to get it. You are jealous of what others have, but you can’t get it, so you fight and wage war to take it away from them. Yet you don’t have what you want because you don’t ask God for it” (NLT). This group represented those people who had chosen to bypass God by in attempting to fulfill their needs through force and/or manipulation.

James 4:3 then goes on to identify a second group of individuals who took an alternate approach that was good in theory (prayer) but very wrong in practice (i.e. the object of their prayers). You see, unlike those who had attempted fulfill their lusts on their own, this second group of men and women were engaged in an attempt to persuade God to fulfill their lusts for them. As James 4:3 explains, “…even when you do pray, your prayers are not answered, because you pray just for selfish reasons” (CEV).

Now it is important to recognize that God desires for us to bring our needs before Him. As the New Testament book of Philippians 4:6 tells us “…in everything, by prayer and petition, with thanksgiving, present your requests to God” (NIV). However, if our prayers reflect an agenda that is motivated by a sense of envy, selfishness, or materialism, its crucial to stop and consider the origin of such requests.

It is possible to package our prayer requests in a beautiful box of religious sounding words but the contents of that “box” are what’s really important. This is why its important to prayerfully consider the motivations that drive our requests. Even those requests that seem to be rooted in a sincere desire to honor God may hide a self-seeking motivation that we are not even aware of.

As the Apostle Paul once observed regarding himself, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:4 NIV). We’ll look at a few questions that can help ensure that our prayer requests are aligned with the good things that God desires to give us next.

V

“You ask and do not receive, because you ask wrongly, to spend it on your passions” (James 4:3 ESV).

In the Biblical book of Ecclesiastes we’re told, “God is going to judge everything we do, whether good or bad, even things done in secret” (GNB). Knowing that God considers the motivations behind our prayer requests to be important, it may be wise to take a prayerful inventory of those things that prompt us to bring our requests to Him. For example…

• Do we really desire to honor God in the things we ask of Him or are we seeking something that will provide us with honor or recognition among the members of our peer group? As we’re reminded in 1 Thessalonians 2:4, “…We didn’t speak to please people, but to please God who knows our motives” (CEV).
• When we stop to examine our requests, do they ultimately amount to little more than a facade of religious sounding words? (see Matthew 6:7-8).
• Are we asking God to help us do the right thing in a difficult circumstance or are we simply asking God to facilitate whatever is easiest for us? (James 1:2-4).
• Are we acting selfishly or unselfishly in bringing our requests to God? Consider the prodigal son’s request of his father in Luke 15:11-13
• Are we concerned with the needs of others (as well as ourselves) in making our requests or are we really more concerned only with ourselves?
• To the best of our knowledge, are we living a God-honoring life according to the Scriptures? Are we acting on the guidance and direction that God has already provided for us in His Word? (see Isaiah 58:3-14).
• Are we seeking to fulfill an emotional desire for acceptance, affirmation, or support from other people when we really should be seeking such things from God? (Philippians 4:19).

While such questions may seem uncomfortable, an honest answer to each of these inquiries will help ensure that we avoid being placed in the category of individuals that James describes here: “When you ask, you do not receive, because you ask with wrong motives…” (NIV).

In 1 Corinthians 11:31 we read, “if we would judge ourselves, we should not be judged.” A little later, the New Testament book of Hebrews tells us, “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13). Asking these questions now may enable us to avoid an unpleasant surprise if and when God reveals the true nature of our requests to Him.

VI

“Or you pray and don’t receive, because you pray with the wrong motive, that of wanting to indulge your own desires” (James 4:3 CJB).
As difficult as it may be to accept, James 4:3 provides a possible explanation for the fact that our prayers may sometimes go unanswered: “…your motives are all wrong—because you continually focus on self-indulgence” (Voice). While it seems unlikely that many of God’s people would approach Him in this manner, this verse suggests that we may benefit from bringing our motivations before God along with our requests of Him.

You see, the original language of this passage implies an intent to waste or squander God’s response to such prayer requests. ₍₁₎ Therefore, it should come as no surprise to find that God had elected to ignore such petitions- and we should expect Him to do so today as well.

This serves to remind us that there are some important limitations on the things that God will grant to us in prayer. For instance, our prayer requests should be tempered by the recognition that God is holy, a word that refers to God’s absolute moral purity. Since God is completely separate or “set apart” from anything that is wrong or inappropriate, a prayer request that fails to honor His sacred character is one that He is not likely to answer.

The Scriptures also remind us that certain requirements are necessary if we desire to see God answer our prayers. Those prerequisites would include such things as…

• Faith (Hebrews 11:6)
• Remaining, staying, or abiding in Christ (John 15:7)
• Requests that are aligned with God’s holy character and do not originate from an attitude of selfishness, lust, or materialism (as mentioned here within James 4:3).
• Asking for things that are within God’s will (1 John 5:14-15).

If these qualities influence the things we pray for, then we are free to follow Jesus’ message to us from the Gospel of Matthew: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7 NIV). While it is not necessarily wrong to seek those things that bring us pleasure, those requests must be aligned with God’s priorities for our lives. As Jesus Himself once said…

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21).

(1) G2237 hedone / G1159 dapanao Thayer’s Greek Definitions

VII

“Yet even when you do pray, your prayers are not answered, because you pray just for selfish reasons” (James 4:3 CEV).

Its possible to be content with the things we possess- until we meet someone who has something better. Fortunately, the Biblical book of Philippians provides us with an example from the life of the Apostle Paul that can help us escape the type of mindset described here in James 4:3…

“I rejoiced greatly in the Lord that at last you renewed your concern for me… I am not saying this because I am in need, for I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength” (Philippians 4:10-13 NIV).

Following his arrival in the city of Rome around AD 61, Acts 28:16 tells us that the Apostle Paul was placed under house arrest. Although Paul was given a great deal of freedom, it appears that his friends within the Philippian church had lost contact with him during this period. Some time later, they apparently discovered that Paul had been imprisoned in Rome and voluntarily supplied him with some much-needed support (see Philippians 2:25).

This was not the first time that the Philippian congregation had worked to supply Paul’s needs (Philippians 4:15-17) and he expressed his heartfelt appreciation by stating, “I thank the Lord that you have again shown your care for me” (ERV). He then went on to add, “I am not saying this because I am in need, for I have learned to be content whatever the circumstances.”

This last comment provides us with an important application for today. For instance, can we (like Paul) find contentment in Christ when our circumstances have not worked out according to our expectations? Can we find contentment when a ministry, relationship, or an employment situation has not prospered as we had hoped? Are we willing to seek contentment in the blessings that God has already extended to us instead of choosing to focus on those things He has elected to withhold?

Paul made a similar statement in 1 Timothy 6:6 when he said, “…godliness with contentment is great gain.” Instead of seeking God for the things that others possess, we would do well to prayerfully cultivate an attitude of appreciation for the things that He has already given us and seek to do our very best with them.

VIII

“You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God” (James 4:4 NIV).

In the course of investigating a crime, a police detective must often establish the fact that a criminal motive exists for a potential suspect and identify how that person may have benefited from committing the crime in question.

In a manner reminiscent of a detective who aggressively questions a suspect in an attempt to uncover the facts of a case, James 4:4 subjects us to a similar interrogation in an effort to determine the truth concerning our relationship with God. In this instance, the charge is spiritual adultery. The motive is friendship with the world. The question is this: is there enough evidence to bring an indictment?

This passage draws our attention to the severity of this allegation by using the emotionally charged phrase “Adulterers and adulteresses!” (NKJV). As one commentator explains, “We use these terms to describe men and women who are unfaithful to their spouses. James uses these terms to describe men and women who are unfaithful to God. These terms can be appropriately applied to any Christian who loves the things of the world more than God…” ₍₁₎

When used in this context, the “world” serves to represent those attitudes, values, and belief systems that reject the God of the Scriptures. Jesus expressed this idea in a similar manner in the New Testament gospel of John when He said, “If the world hates you, keep in mind that it hated me first” (John 15:18 NIV).

The Epistle of 1 John also refers “the world” in this sense when it tells us, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 John 2:15-17).

These Scriptures carry a number of far-reaching implications that should impact our choices and decisions in virtually every area of life. You see, there is a difference in being “in” the world and “of” the world- and we’ll examine some of those differences over the next few studies.

(1) Bob Caldwell, James 4, Pride Promotes Strife v.4

IX

“You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God” (James 4:4 NLT).

The New Testament epistle of 1 John provides us with an important piece of spiritual insight in regard to James 4:4 when it says, “We know that we are children of God, and that the whole world is under the control of the evil one” (1 John 5:19 NIV). To verify the accuracy of that statement, let’s take a moment to consider the routine of daily life and the people we often encounter within the world today.

For instance, would it be reasonable to say that the majority of those we encounter in life give very little (if any) thought to the existence of God as they pursue their daily agendas? For many of us, this would probably be an accurate statement. While some may admittedly embrace the concept of a “higher intelligence” or the existence of a supernatural being, those beliefs may not necessarily serve to impact their daily choices and decisions to any great degree.

You see, its possible for someone to pursue an entirely self-absorbed, self-concerned, and self-indulgent lifestyle yet still believe in “God.” While studies show that large numbers of people do believe in “God,” the unfortunate reality is that many of these same people still choose to live as if a God did not really exist.

If a majority of people dismiss the existence of God or view God as little more than a “higher power,” then those beliefs are certain to result in the formation of a society that rejects the genuine God of the Scriptures and expresses those convictions through the choices, decisions, activities, and overall fabric of daily life.

Therefore, we should not be shocked when others dismiss the relevance of God’s Word, ignore Biblical principles of conduct, or refer to God in a blasphemous or inappropriate manner. These actions do not necessarily form the basis of some great conspiracy- on the contrary, these things are exactly what we should expect in a world that is “…under the control of the evil one.”

This helps explain the admonition that we find here in James 4:4: “Do you not know that friendship with the world is enmity with God?” (ESV). “Enmity” can be defined as a feeling of hostility, hatred, and/or opposition- and in the words of one commentator, “An enemy may be reconciled, but ‘enmity’ never can be reconciled.” ₍₁₎

(1) Matthew Henry, Matthew Henry’s Concise Commentary on the Bible, Chapter 4 verses 1-10

X

“Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy” (James 4:4 NET).

We can turn to the Biblical book of 2 Timothy to help explain why “…anyone who wants to be friends with this evil world becomes God’s enemy” (ERV). While the following passage from 2 Timothy specifically addresses the societal conditions that will accompany the events of the last days, they are also widely characteristic of a world that exists today- a world that has largely turned it’s back upon its Creator…

“…people will love only themselves and their money. They will be boastful and proud, scoffing at God, disobedient to their parents, and ungrateful. They will consider nothing sacred. They will be unloving and unforgiving; they will slander others and have no self-control.

They will be cruel and hate what is good. They will betray their friends, be reckless, be puffed up with pride, and love pleasure rather than God. They will act religious, but they will reject the power that could make them godly. Stay away from people like that!” (2 Timothy 3:2-5 NLT).

It seems that everyone is familiar with the attitudes and behaviors that are reflective of this passage. However, this lengthy list of worldly characteristics is something that stands in stark opposition to the character and nature of God. For instance, let’s take the list spoken of here within the book of 2 Timothy and compare it to the characteristics that are found within the New Testament book of 1 Corinthians…

“Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance” (1 Corinthians 13:4-7 NLT).

Since 1 John 4:8 tells us that God is love, we can say that this passage describes God’s essential nature, one that is completely opposed to the general nature and character of this world. So while it is important to represent Jesus faithfully by being friendly, courteous, respectful, loving, and sincere with others, we should keep in mind that Christians are sojourners (1 Peter 2:11) within a world that has little use for Christ- and “Whoever chooses to be the world’s friend makes himself God’s enemy!” (CJB).

XI

“Or do you think that the Scripture says in vain, ‘The Spirit who dwells in us yearns jealously’?” (James 4:5).

James 4:5 uncovers a number of important spiritual truths for those who are willing to closely examine this verse.

For instance, consider the use of the word “who” in describing the Spirit of God within this passage. The use of this pronoun in reference to the Spirit of God identifies the Holy Spirit as a Person who is capable of an emotional response rather than an impersonal “active force” as some cultic organizations might have us believe.

The emotional response mentioned here is jealousy, a term that is often associated with a feeling of insecurity or a lack of confidence in regard to a loved one. Since God is never threatened by a sense of insecurity, we might best understand this reference using the analogy of a marital relationship. Just as a virtuous husband or wife will not share his or her spouse with another person, God also seeks an exclusive relationship with His people and will not share that relationship with a worldly belief system that rejects Him.

Finally, this passage states, “…do you think the scripture means nothing when it says, ‘The spirit that God caused to live within us has an envious yearning’?” (NET). Since there are no specific Biblical verses that can be used to support this particular reference, how then are we to understand this passage?

Well, perhaps we might answer this question with another question; did you know that the following declaration does not appear anywhere within the Bible: “Jesus died on the cross for our sins” ? Despite this reality, most would surely agree with this statement: “The Scriptures tell us that Jesus died on the cross for our sins.” We can accept that statement without reservation because we recognize that it is appropriate to condense a clear Biblical truth and refer to it as “Scripture.”

This helps to explain the reference found here in James 4:5. As commentator has said, “More probably is the view that James was not citing a particular passage but summarizing the truth expressed in several Old Testament passages.” ₍₁₎ Some of those passages might include Psalm 78:58, Joel 2:18, Hosea 11:8, Joshua 24:19-20 and the following verse from the Old Testament book of Deuteronomy…

“They made me jealous by what is no god and angered me with their worthless idols. I will make them envious by those who are not a people; I will make them angry by a nation that has no understanding” (Deuteronomy 32:21 NIV).

(1) Guzik, Dave James 4 – The Humble Dependence of a True Faith http://www.enduringword.com/commentaries/5904.htm

XII

“But He gives more grace. Therefore He says: ‘God resists the proud, But gives grace to the humble’ (James 4:6).

James 4:6 introduces an important Biblical concept: grace. Grace can be defined rather easily in three words: “God’s unmerited favor” One source tells us that the Greek and Hebrew words for grace “…indicate…an objective relation of undeserved favor by a superior to an inferior…” ₍₁₎ The word “grace” appears 128 times ₍₂₎ within the New Testament alone and is often associated with God’s mercy, love, and compassion.

“Grace” constitutes a basic attribute of God’s character for Exodus 34:6 identifies the God of the Scriptures as “The LORD… the compassionate and gracious God, slow to anger, abounding in love and faithfulness…” In the New Testament, we see Jesus as the very embodiment of this grace: “The Word became flesh and dwelt among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth” (John 1:14).

But Jesus has not only revealed the grace of God- He has also provided access to it. Therefore, as the Living Bible paraphrases James 4:6, “…he gives us more and more strength to stand against all such evil longings. But that strength is available only to the humble because pride and humility are mortal enemies.”

Humility is a mindset that reflects a modest opinion or estimate of one’s own importance, rank, etc. ₍₃₎ A person of humility recognizes the fact that any talent, skill, or ability that he or she may possess are gifts from God, an acknowledgment that should result in a sense of security as well as humility.

Jesus once provided us with an example of humility that we can adapt to many different life situations…

“If you are invited to a wedding feast, don’t always head for the best seat. For if someone more respected than you shows up, the host will bring him over to where you are sitting and say, ‘Let this man sit here instead.’ And you, embarrassed, will have to take whatever seat is left at the foot of the table!

Do this instead-start at the foot; and when your host sees you he will come and say, ‘Friend, we have a better place than this for you!’ Thus you will be honored in front of all the other guests. For everyone who tries to honor himself shall be humbled; and he who humbles himself shall be honored” (Luke 14:8-11 TLB).

When it comes to an attitude of humility, the Scriptures also provide us with another important reminder as well: “Pride comes before destruction, and an arrogant spirit before a fall” (Proverbs 16:18 HCSB).

(1) The New Dictionary of Theology

(2) New King James Version

(3) “humility”. Dictionary.com Unabridged. Random House, Inc. 07 Jan. 2016. <Dictionary.com http://dictionary.reference.com/browse/humility>.

XIII

“Therefore submit to God. Resist the devil and he will flee from you” (James 4:7).

We can find a practical illustration of this passage by considering the following event from Jesus’ life…

“Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, ‘If You are the Son of God, command this stone to become bread.’ But Jesus answered him, saying, ‘It is written, ‘Man shall not live by bread alone, but by every word of God.’

Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, ‘All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours.’

And Jesus answered and said to him, ‘Get behind Me, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’ Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, ‘If You are the Son of God, throw Yourself down from here. For it is written: ‘He shall give His angels charge over you, To keep you,’ and, ‘In their hands they shall bear you up, Lest you dash your foot against a stone.’’

And Jesus answered and said to him, ‘It has been said, ‘You shall not tempt the Lord your God.’” Now when the devil had ended every temptation, he departed from Him until an opportune time” (Luke 4:1-13).

Jesus resisted the devil by holding firm to the truth of God’s Word and applying it in the face of temptation. We can follow this good example today by prayerfully making a decision to read and internalize the Scriptures on a daily basis.

So having been defeated by Jesus, the enemy withdrew from Him just as we’re told in James 4:7. However, we should note that Satan did not depart from Jesus on a permanent basis- he simply did so until an opportune time arrived. This tells us that “resisting the devil” is not something we do just once- we must be prepared to do so whenever the need arises.

XIV

“Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom” (James 4:8-9).

While this passage may seem to contain some unnecessarily harsh language, it is very much in line with what our author has been saying throughout this epistle. For instance, consider one recurring theme that has been reiterated throughout this letter: what we believe should have an impact on what we do.

If we were to apply this theme to the passage quoted above, we might say that a genuine, Biblical faith will cause us to “wash our hands” of wrongdoing. This idea is related to the ceremonial purification rites that are found within the Old Testament (see Exodus 30:17-21) and later came to represent the idea of turning away from sin (see Psalm 24:3-4 and Psalm 26:6). ₍₁₎

An authentic Biblical faith will also serve to “purify our hearts” from anything that is impure or inappropriate. As mentioned earlier, the “heart” refers to our innermost being in a physical, emotional, or spiritual sense; therefore we can say that James is encouraging us to perform an internal cleansing to accompany the external act of “washing our hands” from wrongdoing. These concepts can also be found in a general sense within the Old Testament book of Proverbs…

“He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. Blessed is the man who always fears the LORD, but he who hardens his heart falls into trouble” (Proverbs 28:13-14).

Real Biblical faith should also prompt a genuine sense of regret regarding the sins we have committed: “Let there be tears for what you have done. Let there be sorrow and deep grief. Let there be sadness instead of laughter, and gloom instead of joy” (NLT). This passage tells us that it is not enough to simply feel sorry for doing something wrong; instead, the appropriate response is to be honest and upfront with God concerning such things, renounce them, and ask Him to help us to make choices that honor Him.

These acts help encompass the Biblical concept of “repentance.” Repentance literally means “to change one’s mind” and evokes the image of a person driving an automobile who stops from traveling in the wrong direction by turning back to head in the right direction. This, in turn, will cause us to draw near to God who will then draw near to us as we’re told here in James 4:8.

(1) Dr. Bob Utley, James 4 [James 4:8] Copyright © 2014 Bible Lessons International. http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_04.html

XV

“Be humble in the Lord’s presence, and he will honor you” (James 4:10 CEV).

“If you plan to build a tall house of virtues, you must first lay deep foundations of humility” (Augustine).

“Humility is not thinking less of yourself but thinking of your self less” (C.S. Lewis).

“What difference does it make to you what someone else becomes, or says, or does? You do not need to answer for others, only for yourself” (Thomas a Kempis).

Maintaining an attitude of humility often becomes easier when we first stop to remember who God is and then stop to remember who we are. A person who humbly approaches God through Christ with the recognition that He is genuinely worthy of love, respect, honor, and worship is someone who is honest with himself and with God as well.

A person of genuine humility honors the One who has given us all we possess. On the other hand, the corresponding negative characteristics of arrogance, conceit, or pride are all qualities that are widely disdained, even among others. As we’re reminded in the Old Testament book of Proverbs, “Humility and reverence for the Lord will make you both wise and honored” (Proverbs 15:33 TLB).

Nevertheless, we must be alert to a subtle danger in this regard- a sense of pride in the fact that we have been (or are) acting in humility. This particular danger was humorously exposed in C.S. Lewis’ classic literary work, The Screwtape Letters.

The book’s plot revolves around a fictional series of letters written by a high-ranking demon to his young apprentice. In the course of instructing his protégé in the art of tempting a human being that had been assigned to him as a “patient”, the senior demon advised his young pupil in an effective means of undermining his subject’s sense of humility…

“Your patient has become humble; have you drawn his attention to the fact? All virtues are less formidable to us once the man is aware that he has them, but this is specially true of humility. Catch him at the moment when he is really poor in spirit and smuggle into his mind the gratifying reflection, ‘By jove! I’m being humble’, and almost immediately pride—pride at his own humility—will appear.

If he awakes to the danger and tries to smother this new form of pride, make him proud of his attempt—and so on, through as many stages as you please. But don’t try this too long, for fear you awake his sense of humour and proportion, in which case he will merely laugh at you and go to bed.” ₍₁₎

(1) “humility”. Dictionary.com Unabridged. Random House, Inc. 07 Jan. 2016. <Dictionary.com http://dictionary.reference.com/browse/humility>.

(2) C. S. Lewis, The Screwtape Letters pg. 69

XVI

“Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?” (James 4:11-12).

The word “judge” can take on a number of different meanings depending on the context in which it is used. For instance, this word can refer to the act of forming an opinion or evaluation. It can also refer to someone one who makes an estimate as to worth, quality, or fitness. ₍₁₎ When used in a Scriptural context, “judging” can mean “to distinguish, that is, decide (mentally or judicially)” ₍₂₎ or, “to be of an opinion, to deem, to think.” ₍₃₎

With these definitions in mind, we can say that most people probably make more judgments than they realize. For example, every item we purchase represents a type of judgment when you stop to think about it, for a person who buys an item has judged that product to be worthy of the money that he or she has spent to purchase it.

The elements of our daily schedules are also judgments as well, for people make time for the things they feel are important. The same is true of the opinions we hold and the decisions we make concerning others- each one represents a type of judgment.

Since we cannot avoid making such judgments, the question is (or should be) “what kinds of judgments are right?” James 4:11 provides us with one important guideline in this regard by issuing an injunction against speaking evil of another Christian. This restriction can be understood to prohibit things like ridicule, slander, or other forms of verbal abuse directed against another Christian as well as gossip, rumor-mongering, or unsubstantiated speculation regarding the trials and difficulties of another.

Remember that Jesus once warned, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1-2 NIV). Jesus also said, “…I tell you this, that you must give account on Judgment Day for every idle word you speak. Your words now reflect your fate then: either you will be justified by them or you will be condemned” (Matthew 12:36-37). This should serve to remind us to be careful in our judgments, especially in our judgments of others.

(1) The American Heritage Dictionary third edition

(2) G2919 krino Strong’s Hebrew and Greek Dictionaries

(3) G2919 krino Thayer’s Greek Definitions

XVII

“Brothers and sisters, stop slandering each other. Those who slander and judge other believers slander and judge God’s teachings. If you judge God’s teachings, you are no longer following them. Instead, you are judging them” (James 4:11 GW).

Family relationships often provide us with insights into the character and temperament of other family members that those outside the family may not possess. This same idea can also hold true for those who represent our brothers and sisters in Christ. The way in which we handle this “inside information” concerning other members of the body of Christ often serves to reveal much about our own relationship with Him.

You see, the New Testament book of Galatians uses the term “…household of faith” to refer to the members of the Christian community (Galatians 6:10). Other Biblical translations render this portion of Scripture as “the family of faith” (NIV), “the family of believers” (GW), or “the community of faith” (MSG). Because we are members of this family, we may be privy to the flaws and weaknesses of other members of this household, insights that others may not be aware of.

If God provides us with such insight into the life of another member of our church family, it helps to remember that we are not necessarily obligated to share that knowledge with everyone, and we are certainly not to share that information in a disparaging or judgmental manner. Instead, those insights should prompt us to pray on behalf of such others.

We should also notice that James connected the word “slander” with judgment in the passage quoted above. This concept involves communicating a false statement that is designed to injure another person’s reputation. We can help avoid this type of response by making an effort to separate the person in question from his or her actions.

Let’s take the example of someone who has made a foolish decision. Rather than referring to such a person as a fool, we might instead say, “You acted very foolishly.” In this manner, we limit our judgment to the action of the person involved and avoid passing judgment upon (and potentially slandering) a brother or sister in Christ who has been made in God’s image.

As James 4:12 will go on to remind us, there is only one Lawgiver and Judge. The person who seeks to establish his or her own personal standard of judgment effectively removes God from the judicial bench and assumes His place- and as we’re told in verse eleven, “…your job is to obey the law, not to judge whether it applies to you” (NLT).

XVIII

“Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge” (James 4:11 NIV).

One commentator provides us with a useful observation regarding the passage found here in James 4:11…

“…there is a fine line between defamation of character here spoken against and the proper admonition and rebuke of sinning brethren. Perhaps the greatest difference in the two actions is the motive.

A Christian rebuke that comes from a desire of sincere love and a desire to bring blessings to a fellow saint is a virtuous action that James commends in Jas_5:19-20. Yet the same rebuke that comes from a desire to cover up one’s own sin, or to make oneself look good in comparison with the brother, (even if the rebuke is deserved) makes one a law-giver…

Though there is a fine line between the two actions, there is a great gulf between the results of the two actions. Proper admonition and rebuke given in love has a real opportunity to bring repentance and save a soul from death. Improper admonition given for selfish purposes brings only resentment and strife. The proper consideration in bringing rebuke is to ‘consider thyself, lest thou also be tempted’ (Gal_6:1).” ₍₁₎

Its important to recognize that our judgments should be tempered by two filters- love and respect. While it is true that there may be times when the most loving thing we can do for someone is to tell that person the truth in no uncertain terms, the Scriptures also advise us to speak the truth in love (Ephesians 4:15). This generally involves communicating the truth in a manner that respects another person’s God-given worth and the feelings of those who may be involved.

We should also recognize that there may be times when it is appropriate to simply allow others to experience and learn from the results of their decisions. This does not mean that we are obligated to silently watch as others continue down a sinful, unethical, or self-destructive path. However it may often be more prudent to quietly allow circumstances to unfold and avoid the temptation to immediately question the wisdom of another person’s decision.

If we perceive that another Christian is struggling with a difficult spiritual lesson, the most loving and respectful thing we can often do is avoid entering the classroom to disrupt that lesson with our “help.” Sometimes the best response is to simply pray and wait until that class is dismissed.

(1) Donald Fream, A Chain Of Jewels From James And Jude James 4:11-12 College Press Bible Study Textbook Series © 1979, College Press

XIX

“There is only one Lawgiver and Judge, the one who is able to save and destroy. But you–who are you to judge your neighbor?” (James 4:12 NIV).

Before we continue on to the remainder of James chapter four, we should pause to consider one final observation on the subject of judgment as found within the Biblical book of Romans…

“Accept him whose faith is weak, without passing judgment on disputable matters… Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand…

You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat… Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way” (Romans 14:1,4,10,13 NIV).

These verses provide us with a number of important parameters to consider in formulating our judgments of others. These considerations would include…

• The spiritual maturity of the person involved.
• The relative importance of any issue that may be involved with that person.
• A recognition of our mutual standing in Christ.
• An examination of our own position to determine whether our judgment reflects an attitude of superiority.
• Respect for the fact that our judgments will be examined by the ultimate Judge.
• The potential for our judgment to harm another Christian or place a “stumbling block” before that person.

In addition, the book of Romans also cautions us against establishing a double standard in our judgment of others…

“You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things… So when you, a mere man, pass judgment on them and yet do the same things, do you think you will escape God’s judgment?” (Romans 2:1,3 NIV).

Finally, one commentator provides us with some important final thoughts to close out this portion of Scripture…

“Judging, criticizing, or comparing makes one look better at another’s expense. This is another inappropriate use of the tongue. In James 4:11, James addresses his readers as “brothers” and the object of their criticism as “brothers” …This obviously refers to a Christian setting, but by using “neighbor” (cf. James 2:8) in James 4:12, he widens the specific admonition into a general command.” ₍₁₎

(1) Dr. Bob Utley, James 4 Word And Phrase Study http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_04.html

XX

“Look here, you who say, ‘Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit.’ How do you know what your life will be like tomorrow? Your life is like the morning fog—it’s here a little while, then it’s gone.

What you ought to say is, ‘If the Lord wants us to, we will live and do this or that'” (James 4:13-15 NLT).

Today’s study will be turned over in its entirety to a commentator who makes brilliant use of the literary device of sarcasm to illustrate the message contained here within James 4:13-15…

“Look here, you who say, ‘Today or tomorrow…”

Of course, we shall be alive and in health tomorrow. No emergency will arise, no sickness lay us low, no sudden death overtake us. Tomorrow is our apple, and we’ll cut it up like we please.

“…we are going to a certain town”

The weather will be good; transportation will be available; we shall meet with no accident; no car will be wrecked, airplane fall, or train derail; we shall arrive exactly as planned.

“…and will stay there a year.”

Lodging will be available to us, and at a price we can afford; no problems! No rioting shall break out; no epidemic shall occur; no war will break out; no disastrous fire will hinder; no earthquake will level the city; no flood will sweep it away. No thieves or robbers shall injure us!

“We will do business there…”

Ah yes! Goods will be available, and of the kind, quality and price we want; financing the operation will be no impediment; there will be no shortages, no damaged freight, no ruined merchandise, no change in style or taste that would hinder trade; no city regulation, no competition, no shortage of labor – nothing will get in the way!

“and make a profit…”

Of course, buyers for our products will be plentiful; they will have the money; they will wish to purchase our goods, at a prince substantially higher than we paid; the profits will roll in!

What should be thought of such godless planning? As Harper said, ‘The sin of these men was not in planning for the future, but in failing to consider God in their plans.’…It is not necessary to apply these verses (through James 4:17) to the rich only. All people, regardless of wealth, social standing or any other condition, who make their life plans without respect to the will of God are the ones remonstrated ₍₁₎

(1) Coffman, James Burton, Commentary on James 4:13 Coffman Commentaries on the Old and New Testament. http://www.studylight.org/commentaries/bcc/view.cgi?bk=58&ch=4  Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XXI

“Come now, you who say, ‘Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit’; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, ‘If the Lord wills, we shall live and do this or that'” (James 4:13-15).

It is extremely presumptuous to make plans for an unknown future with little or no concern for our Creator. Nevertheless, it seems that virtually everyone falls victim to such thinking from time to time.

For instance, we may casually say, “see you later” or “talk to you tomorrow” as if those things were certain to occur. We study and work and plan with the confident expectation of many good years of life ahead. We pursue the educational choices and career paths that are sure to provide us with a “future.” We marry and look forward with self-assurance to many happy years with the person we’ve fallen in love with.

Yet how many of us stop to consider this question: how much time do we really have? How many of us have ever truly considered the possibility that we may not live past next week or next month or next year? While those who live with a serious illness or professionals who engage in dangerous occupations may face such questions daily, how many of the rest of us awake in the morning with the acknowledgment that we might find ourselves in the very presence of God before the day concludes?

The truth is that our lives can pass very quickly. Perhaps this is why Psalm 39:4 tells us, “Show me, O LORD, my life’s end and the number of my days; let me know how fleeting is my life…” Psalm 144:4 later goes on to remind us, “Man is like a breath; his days are like a fleeting shadow.”

While we may have the reasonable expectation of long life, there are certainly no guarantees. As we’re told in James 4:14, “What do you know about tomorrow? How can you be so sure about your life? It is nothing more than mist that appears for only a little while before it disappears” (CEV).

In light of this, we would do well to follow the advice found within James 4:15: “… you ought to say, “If it is the Lord’s will, we will live and do this or that.” Remember that there is nothing we possess that God has not allowed us to have- including those future days that may be allotted to us (Psalm 139:16). This realization should cause us to be respectful and thankful to the God who has provided us with everything we have today.

XXII

“You should know better than to say, ‘Today or tomorrow we will go to the city. We will do business there for a year and make a lot of money!’ What do you know about tomorrow?

How can you be so sure about your life? It is nothing more than mist that appears for only a little while before it disappears. You should say, ‘If the Lord lets us live, we will do these things'” (James 4:13-15 CEV).

James 4:13-15 presents us with an illustration of someone who has scheduled the events of the upcoming year with an attitude of confident assurance. For instance, notice that the person in our hypothetical example seems to have spent a considerable amount of effort in formulating this set of plans. He or she has already addressed the schedule for departure, the people who should be involved in this project, the location, the duration, the work that is scheduled to take place, and the anticipated result. ₍₁₎

Yet despite these great efforts, the person in our illustration has made a serious error in crafting these elaborate plans: he or she has given no apparent consideration to the God who controls the future. You see, the Old Testament book of Proverbs tells us, “The mind of man plans his way, but the LORD directs his steps” (Proverbs 16:9). This serves to remind us of an important reality: God holds dominion over the future and He can change, adapt, or delay our plans as He sees fit.

Since we don’t know what the future holds, there is one principle that can help us ensure that God remains at the center of our plans: live as if Jesus is certain to return soon to examine our work and plan as if God is going to bless us with a long, good life. A person who abides by this simple precept is someone who will be well-positioned to exercise good judgment in the routine decisions of everyday life and make a positive long-term impact as well

A truly wise person is someone makes certain to factor God’s sovereignty into the daily equation of life for today and the future as well. Remember that God will always direct us in the way that is best if we seek to put Him first. As Jesus Himself reminded us, “…seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:33-34 NIV).

(1) William MacDonald, Believer’s Bible Commentary, James 4:13, pg. 2238

XXIII

“Listen carefully, those of you who make your plans and say, ‘We are traveling to this city in the next few days. We’ll stay there for one year while our business explodes and revenue is up.’ The reality is you have no idea where your life will take you tomorrow.

You are like a mist that appears one moment and then vanishes another. It would be best to say, ‘If it is the Lord’s will and we live long enough, we hope to do this project or pursue that dream'” (James 4:13-15 Voice).

This portion of Scripture brings to mind a well-known passage from the Old Testament book of Proverbs: “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (Proverbs 3:5-6 NIV). When we seek God’s direction for an unknown future, we can confidently prepare for tomorrow with the knowledge that He always has our best interests in mind.

Since each day presents us with fresh opportunity to make a positive impact for Christ, the variables of an unknown future should not prevent us from taking advantage of the opportunities for good that we encounter today. Jesus again provides us with an important reminder in this regard…

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:38 NIV).

One of the more difficult emotional realities of life is often reflected in the feeling of regret we may experience in regard to the past. This is especially true of those instances where we might have taken action but avoided doing so for some reason. The belief that “I should have done something…” is one that has generated a tremendous amount of pain for untold numbers of people throughout human history.

However, the person who makes wise and prudent use of the resources that God provides today is someone who can often avoid this kind of regret tomorrow. It’s been said that while we may not know what the future holds, knowing who holds the future makes all the difference- and as we’re told in the New Testament book of 2 Corinthians…

“…God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, ‘He has distributed freely, he has given to the poor; his righteousness endures forever'” (2 Corinthians 9:8-9 ESV).

XXIV

“But as it is, you boast about your arrogant plans. All such boasting is evil” (James 4:16 NET).

One means of avoiding the kind of “arrogant planning” mentioned above involves an effort to cultivate a daily attitude of prayer. For instance, we might prayerfully seek God’s wisdom concerning the decisions we may have to make throughout the day. We can pray for God’s guidance in dealing with the unforeseen circumstances that we might encounter.

We might also ask the Lord to provide us with wisdom, perception, and discernment in our interaction with others. We can pray that God will give us favor with employers and co-workers. We might ask that He would keep us safe in our travels and that He would bless us with the qualities of graciousness, meekness, respect, and humility in representing Jesus to others.

We can also look to the experience of Israel’s King David in this regard…

“The king settled into his palace, for the LORD gave him relief from all his enemies on all sides. The king said to Nathan the prophet, ‘Look! I am living in a palace made from cedar, while the ark of God sits in the middle of a tent.’ Nathan replied to the king, ‘You should go and do whatever you have in mind, for the LORD is with you'” (2 Samuel 7:1-3 NET).

This passage tells us that David perceived that something was amiss in the relationship between his personal home and the visible dwelling place of God. He then discussed this disparity with a trusted, God-honoring prophet named Nathan. Nathan sensed that David was planning to address this inconsistency and encouraged him to proceed based on the evidence of God’s work in David’s life.

However, God went on to provide Nathan with some additional information that impacted this counsel…

“‘Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in? …When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom. He will build a house for my name, and I will make his dynasty permanent'” (2 Samuel 7:5, 12-13 NET).

Notice that God did not rebuke Nathan for encouraging David to pursue this plan even though it was actually outside His will. Since David’s life clearly reflected the evidence of God’s direction, Nathan responded in an appropriate manner. God then graciously provided Nathan with the additional information that was necessary to make a better-informed decision.

If we seek to honor God with our plans in a similar manner then we can trust Him to bless us with a similar response.

XXV

“As it is, you get a certain pride in yourself in planning your future with such confidence. That sort of pride is all wrong. No doubt you agree with the above in theory. Well, remember that if a man knows what is right and fails to do it, his failure is a real sin” (James 4:16-17 Phillips).

Earlier in verse fifteen, James offered the following directive to those who lived and planned for the future without regard to God’s sovereignty: “…you should say, ‘If the Lord wants us to, we will live and carry out our plans'” (GW). However, one commentator alerts us to the danger of taking this wise Biblical counsel beyond its intended boundary…

“The command does not mean to keep adding the phrase, ‘If the Lord wills,’ to everything a person says. To do such could become another form of pride. At the same time a person’s behavior and plans should consistently demonstrate dependence upon the Lord. He may determine that at the present time patience through tribulation (Rom. 5:3) is a greater need than attaining our goals.” ₍₁₎

This reminds us that it is sometimes easier to acknowledge God’s sovereignty in a general sense then it is to live and plan as if that was actually the case. While we may feel as if we are open to seeking God’s direction, it often becomes much more difficult to act on that belief when God elects to utilize the circumstances of life to grind down the rough edges of our character. It may also become more difficult to submit to God’s direction for our future if we sense that His direction may result in less than what we envision for ourselves.

James addresses the challenge of putting this counsel into practice in the final verse of this chapter by identifying what has come to be known as a “sin of omission.” Whenever we knowingly decline to do something that God has called us to do or if we fail to act in a manner that acknowledges God’s sovereignty over our future plans, we effectively commit a sin of omission, or the act of omitting an obligation to God.

To quote the another commentator in closing out this section of James’ epistle…

“…James concludes the paragraph by reminding us that sin consists not just in doing those things we should not, but also in failing to do those things that we should. Similarly, James’s readers are now responsible for putting into practice the attitude he has just set forth.” ₍₂₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New iIlustrated Bible Commentary (Jas 4:15). Nashville: T. Nelson Publishers.

(2) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Jas 4:13). Grand Rapids, MI: Baker Book House.

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I

“My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment” (James 3:1).

It may be easy to listen to a minister as he or she leads a Bible study and think, “I’d like to do that.” After all, a good teacher is generally well-respected. Quality Bible teachers are often treated with honor and dignity, at least within in the church. And of course, helping others to understand and apply God’s Word is a gratifying and fulfilling work. However, James 3:1 alerts us to an important consideration for anyone who may wish to assume the role of “teacher.”

The position of “teacher” is one of a number of spiritual offices ₍₁₎ that have been established by God for a specific reason: “…to equip the saints for the work of ministry, for building up the body of Christ” (Ephesians 4:12 ESV). These various job responsibilities share one important mission- to edify and prepare God’s people to serve in various capacities.

The teacher’s role involves communicating the Scriptures in a way that others can understand, remember, and apply within their daily lives. In this manner, the teacher helps prepare his or her audience to impact others with the truth of God’s Word in whatever area of ministry God has assigned to each individual listener.

While the position of “teacher” may seem attractive, a person who makes the commitment to teach the Scriptures must also accept the accountability that goes along with it. That accountability can be found here in James 3:1: “…we who teach will be judged more strictly” (NIV).

You see, it is possible for a sincere and well-meaning teacher to cause great spiritual and/or emotional damage in the lives of others. Lives may be ruined, churches may be adversely affected, and cultic organizations can get their start if someone begins teaching the Scriptures when he or she really shouldn’t do so.

James 3:1 tells us that a teacher who abuses his or her authority, misrepresents God, or teaches something that is Scripturally unsound will give an account for such actions- and the judgment will be very strict. In addition, a teacher should also expect to be called to account for his or her motivation in seeking to teach the Scriptures and whether he or she actually followed the Scriptural precepts contained within each message.

Therefore, James 3:1 should serve as a cautionary message for anyone who may wish to pursue the office of a teacher in its various forms.

(1) See 1 Corinthians 12:28 and Ephesians 4:11

II

“My friends, not many of you should become teachers. As you know, we teachers will be judged with greater strictness than others” (James 1:1 GW).

In Ephesians 4:11 we read, “…Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers…” (NIV). This tells us that the ministry of teaching involves a calling, a reality that should impact the manner in which we approach this crucial work.

This is important to remember in light of James 3:1 for as one commentator observes, “It would seem… there were many among the first readers of this Epistle in particular, of whom the author knew or at least was afraid that they were more fond of speaking than of hearing, more fond of teaching others than of receiving instruction themselves.” ₍₁₎

This is not meant to dissuade someone from engaging in this worthwhile and valuable ministry but it does illustrate the need to count the cost before pursuing such work. Anyone who does not sense God’s calling to teach should think twice before assuming this important responsibility.

You see, the role of a teacher often involves long hours of study and preparation. It may involve learning ancient languages or studying the nuances of particular words to effectively communicate their meaning. It may sometimes mean living with the unrealistic expectations of those who assume that every teacher should possess the ability to instantaneously offer a detailed exposition of an obscure verse or is a subject matter expert in the application of Biblical truth to virtually any topic imaginable.

A person who aspires to this position should also be aware that God may require the teacher to develop a personal acquaintance with various Biblical truths before he or she presents them to others. For instance, a person who is preparing to teach through Jesus’ Sermon on the Mount might be placed in a position to implement Jesus’ own teachings from that passage in advance.

The teacher must also live with the humbling realization that he or she is inadequate to fulfill the responsibility of ministering God’s Word without His assistance while guarding against the opposite extreme- the danger of knowing the Biblical material so well that he or she is no longer dependent upon God to effectively communicate it.

Despite these things, a person who is truly called to teach will never be happy doing anything else, for in the words of the prophet Jeremiah, “…His message becomes a fire burning in my heart, shut up in my bones. I become tired of holding it in, and I cannot prevail” (Jeremiah 20:9 HCSB).

(1) John Peter Lange, The Epistle General of James: an Exegetical and Doctrinal Commentary,  pg. 102

III

“My friends, not many of you should become teachers. As you know, we teachers will be judged with greater strictness than others” (James 1:1 GNB).

The format of a first century worship service often provided an opportunity for those in attendance to publically address the other members of the congregation. In fact, the Scriptures tell us that Paul the Apostle made use of one such opportunity as recorded in Acts chapter thirteen.

This congregational structure may help to explain the admonition of James 3:1 for in the words of one source…

“The Christians carried this opportunity over into the meetings of the early church (cf. 1Co 14:26-33). Consequently there were many in James’ audience who, though not qualified with ability, aspired to teach others publicly for the sake of prestige or some other motive.” ₍₁₎

Another commentator expresses this issue more succinctly: “From the general tone of this chapter we suspect there must have been many presumptuous, quarrelsome, worldly-minded men, of uncontrolled temper, putting themselves forward as leaders and teachers.” ₍₂₎

This would serve to account for the cautionary prohibition of James 3:1. Its possible that James sought to avoid a recurrence of the same attitude displayed by a number of Old Testament teachers of his generation, an attitude that Jesus soundly rebuked: “…Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely” (Mark 12:38-40 NIV).

Even though it is a tremendous privilege to be used of God to help others grasp the meaning and application of His Word, it is important for a teacher to be honest and realistic concerning his or her motivation for doing so. For instance, are we really interested in honoring God by leading others in a study of the Scriptures or are there other, not-so-good motivations that are hiding behind a veneer of spirituality?

Finally, while it is certainly true that teachers will be held accountable before God, that does not necessarily mean that He will serve as the teacher’s only judge. You see, a teacher will also be subject to judgment among others as well. One teacher spoke with the voice of experience in this regard when he said, ”A doctor buries his mistakes, but a teacher’s mistakes walk around and talk about him.” ₍₃₎

(1) Constable, Thomas. DD. “Commentary on James 3”. “Expository Notes of Dr. Thomas Constable”. “http://www.studylight.org/commentaries/dcc/print.cgi?bk=58&ch=3&vs=1“. 2012.

(2) Henry H. Halley, Halley’s Bible Handbook Chapter 3:1-12. The Tongue pg. 659

(3) Dick Woodward, New Testament Handbook, The Letter of James Chapter Three: The Sources of the Forces pg. 455

IV

“Not many of you should become teachers, my fellow believers, because you know that we who teach will be judged more strictly” (James 3:1 NIV).

Before we leave this portion of Scripture, we should pause to consider one final observation. Although James 3:1 is clearly directed towards those who might seek to assume the role of a teacher, it helps to remember that everyone is a teacher to some degree.

You see, everyone teaches others in a variety of different ways. For instance, musicians teach through their lyrics, leaders teach through their interaction with subordinates, and everyone teaches others by example. Our words, actions, choices, and decisions all serve to instruct and influence our friends, colleagues, and associates for they all teach others about our priorities in life and the things we feel are right and important.

To illustrate this idea, let’s take the example of a Christian who genuinely seeks to honor God with his or her life. In general, a person in this position is likely to make the kinds of decisions that will impact others in a positive manner. In the words of Paul the Apostle, he or she will naturally tend to influence others to “Follow my example, as I follow the example of Christ” in the choices and decisions of daily life. ₍₁₎

On the other hand, a person who says that he or she honors God but chooses to live in a manner that fails to live up to that assertion teaches others something very different. James spent much of the previous chapter of this letter admonishing a similar type of mindset- and in this instance, we might appropriate another (but far less encouraging) statement from Paul: “No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:24 TLB).

This is an important consideration for virtually everyone possesses a circle of influence, a group of friends or acquaintances who are impacted by our actions or opinions. This degree of influence -however small- can be used to teach and lead others in whatever manner we choose.

So even though someone may not be known or recognized as a teacher, the reality is that everyone serves to teach and instruct others through the example of their lives. Some teach  others what to do and some teach others what not to do. The question is, what lessons are others learning from us?

(1) 1 Corinthians 11:1

V

“For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body” (James 3:2).

This portion of Scripture continues with a point that any reasonable person would concede: “Indeed, we all make many mistakes” (NLT). For those who may be tempted to object to this self-evident truth, James 3:2 continues by affirming that statement with an undeniable fact: “A person who never said anything wrong would be perfect.” He then concludes by observing, “Someone like that would be able to control their whole body too” (ERV).

So a person who was never at fault in anything that he or she said would be someone with a perfect level of self-control. The following verses then go on to illustrate how such an ability would impact other areas of life by using the visual illustration of a bit in a horse’s mouth or a rudder on a ship…

“Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires” (James 3:3-4).

The idea is that the things we say will help to direct and influence the course of our lives. For example, a person on a ship without the control of a rudder is likely to end up in a place where he or she was not expecting to go. The same can be said for the self-destructive words of a person who cannot control his or her tongue- that person’s words are sure to eventually lead to a negative result.

But a person who cannot control the things that spring from his or her mouth does not live in a vacuum, for that person’s words have an effect upon others as well. For instance, how many people have been injured because someone foolishly said the wrong thing at the wrong time? How many fights, misunderstandings, and disagreements have occurred because someone could not control his or her tongue?

Remember that Jesus said, “…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matthew 12:34-35). A person who cannot control the things that he or she says and subsequently brings forth any evil that is stored within is like a rudderless ship that is sure to eventually run aground.

VI

“When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go” (James 3:3-4 NIV).

The imagery found within this passage serves to remind us that something very small can influence the direction of something much larger. The same is true for the words we say as well. For instance, the wisdom books of the Old Testament discuss a few of the directions that our words may take us for better or worse…

“The wicked are trapped by their own words, but the godly escape such trouble” (Proverbs 12:13 NLT).

“Smart people keep quiet about what they know, but stupid people advertise their ignorance” (Proverbs 12:23 GNB).

“A wise person’s heart controls his speech, and what he says helps others learn” (Proverbs 16:23 GW).

“The words of a wise person win him favor, but the words of a fool are self-destructive” (Ecclesiastes 10:12 NET).

These Scriptures remind us that our words have an impact on those around us and build a legacy for others to follow or avoid. The New Testament book of Jude provides us with another illustration of this idea in more negative terms..

“These people are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage” (Jude 1:16).

…while the book of Philippians encourages us to speak and act in a manner that exerts a much more positive influence:

“Do everything without grumbling and arguing, so that you may be blameless and pure, children of God who are faultless in a crooked and perverted generation, among whom you shine like stars in the world” (Philippians 2:14-15 HCSB).

Just as a ship’s rudder or a bit that is placed in a horse’s mouth are comparatively small when compared to the whole, the ability of the tongue to influence the direction of our lives seems out of proportion to its size. Yet each is capable of inflicting great damage if left uncontrolled. Therefore, we would do well to prayerfully seek the “steering influence” of the Holy Spirit in directing the course of our speech- and the words of Psalm 19:14 help provide us with a valuable guide in that regard…

“Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O LORD, my strength and my Redeemer.”

VII

“Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell” (James 3:5-6).

While this passage primarily relates to the things we say, the reality is that this portion of Scripture may carry an even greater implication when we stop to consider it. You see, its possible for someone to say a lot without ever speaking a word.

For example, have you ever written something in anger and later regretted your choice of words? In that instance, we might modify James 3:6 to read, “the pen is a fire, a world of iniquity.” Or perhaps we may have pressed the “send” button on an email or text message in a moment of frustration and can no longer take back what was written. Someone in that position might readily agree that “the keyboard is a fire, a world of iniquity.”

A person with any degree of online experience certainly understands the truth behind this passage as well. Virtually anyone who participates in an open, online forum will surely find a world of evil (BBE), wickedness (CJB), or injustice and unrighteousness (AMP) among the comments of those who participate.

Since it is often difficult ₍₁₎ to associate a real person with an online identity, the social, cultural, and societal restraints that are normally associated with face-to-face interaction cease to apply in such instances- and if someone believes that he or she is just an anonymous person on the other side of a wifi connection, then whatever is already inside that person has an opportunity to emerge.

Unfortunately, this often leads to “flame wars” or comments that feature personal attacks, hostile criticisms, racial slurs, and every kind of vicious, argumentative, and malevolent speech- and James tells us why: “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell” (NIV).

For better or worse, the Internet shows us who people really are when the restraints are off. To quote Jesus once again from Matthew 12:34-35, “…out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him.”

(1) But not always impossible, as some have discovered to their regret

VIII

“The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell” (James 3:6 NIV).

In referring to the “…the course of human existence” (NET), this passage makes reference to the circle of life that is initiated at birth. As one progresses around this circle from birth to death, the evil contained within an unregenerate tongue often serves to enflame both itself and others who may fall within its sphere of influence

As for the use of the word “evil” or “iniquity” in this portion of Scripture, one source observes, “‘Iniquity’ means that which is wrong or unjust, an act of unrighteousness. Because there is such a wide variety of ways that the tongue can sin against God and offend others, it is a ‘world’ of iniquity” ₍₁₎ 

This passage also identifies the source of this capacity for evil when it says that the tongue “…is set on fire by hell itself” (NLT). The word “hell” is translated from the word Gehenna, the Greek form of a Hebrew word that means “the valley of Hinnom.” In the New Testament era, the Hinnom Valley served as something of a centralized garbage dump for the city of Jerusalem. All the waste and refuse generated by the city eventually found its way there.

This was the place where dead animals and the bodies of executed criminals were disposed of. It also served as a kind of municipal cesspool that accommodated the human waste generated by the residents of the city. Fires burned continuously within the Hinnom Valley in order to consume this tremendous amount of daily waste, thus making it suitable for use as an illustration to represent the concept of hell

In addition, “hell” is also described within the Scriptures as a lake of fire burning with brimstone (Revelation 20:10), a place of outer darkness (Matthew 25:30), a place of weeping and gnashing of teeth (Matthew 8:12), and a place of torment (Revelation 14:11)

In remarking on the use of a word that evokes such horrific images, one commentary states, “If men object to the concept of hell fire, they must realize that, if these fires are not to be taken literally, it is because the reality which they represent is so terrible that it can only be visualized as everlasting fire, where “the smoke of their torment ascendeth up for ever and ever (Revelation 14:11).” ₍₂₎

(1) Caldwell, Bob  James 3 The Untamable Tongue v.6 

(2) Institute for Creation Research, New Defender’s Study Bible Notes James 3:6 http://www.icr.org/index.php?module=home&action=submitsearch&f_submit=Search&f_context_any=any&section=bible&f_search_type=bible&f_keyword_any=James+3:6

IX

“For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison” (James 3:7-8).

Traveling circuses often feature daring individuals who have trained fearsome lions to perform dramatic stunts. Snake charmers can subdue venomous cobras with the ability to strike and kill at any moment. Aquatic theme parks feature whales, dolphins, and other sea creatures that have been trained to perform for the entertainment of an audience. Each of these examples serves to validate the basic truth of the passage quoted above.

Yet despite humanity’s ability to tame these impressive members of the animal kingdom, James 3:8 tells us, “…no one has ever been able to tame the tongue. It is evil and uncontrollable, full of deadly poison” (GNB). To support this assertion, James goes on to provide us with some clear evidence…

“With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so” (James 3:9-10).

One excuse given among non-Christians to justify not going to church is that there are too many hypocrites in the church. While this objection may sometimes serve as a pretense to avoid the real issue, perhaps we might benefit by considering this criticism more closely in light of James 3:7-8.

For instance, how many people speak one way at church but another way at school or on the job? How many people interact with those outside the church in one manner but act very differently while in church? James identifies a similar kind of double-standard when he says, “Praise and curses come from the same mouth. My brothers and sisters, this should not happen!” (GW)

Since no human being is fully capable of subduing an unruly tongue, its important to remember Jesus’ message from Luke 18:27: “The things which are impossible with men are possible with God.” Any attempt to do so cannot succeed unless we prayerfully seek God’s power to initiate such change. As the New Testament book of 2 Corinthians reminds us…

“The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Corinthians 10:4-5 NIV).

X

“With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be” (James 3:9-10 NIV).

How have human beings been made in God’s likeness? Well to answer that question, we must go back to the beginning…

“Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.’ 

So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground'” (Genesis 1:26-28).

As used in the passage quoted above, the word “image” refers to a “resemblance (or) representative figure” while “likeness” means “(to) model.” ₍₁₎ So the word “image” involves the idea of appearance and “likeness” implies a kind of similarity. When taken together, this portion of Scripture tells us that human beings were created to resemble, model, and represent the God who created us.

With this in mind, we can identify a number of areas where human beings serve to reflect the image and likeness of God. For instance…

• The God of the Scriptures possesses consciousness, or awareness, as do human beings. This would include such things as moral consciousness (being aware of what is right and wrong), self-consciousness (an awareness of ourselves as individuals), and social consciousness (or the proper way to interact with others).
• God has a personality that expresses itself in those things He loves, hates, approves, enjoys, and so forth. In a similar manner, every human being maintains his or her own distinct personality as well.
• God possesses the qualities of knowledge, will, and emotion. Human beings possess these attributes too.
• God can love, and humanity resembles God in the sense that human beings also possess this capacity.

Since human beings have been created God’s image, we have the ability to interact with our Creator in a meaningful way. This also implies that every human person has a basic, inherent, fundamental value that is worthy of respect. This explains why it is inappropriate to “…curse those who are made in God’s likeness” (ISV).

(1) H6754 tselem, H1823 demuth, Strong’s Hebrew and Greek Dictionaries

XI

“Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh” (James 3:11-12).

James 3:11-12 provides us with a few illustrations (three familiar agricultural commodities along with drinkable and undrinkable water) to emphasize the fact that our actions should be consistent with what we profess to believe. Jesus made use of a similar concept in the Gospel of Matthew when He said this…

“You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:16-20).

The Scriptural concept of “fruitfulness” is often used to illustrate the result (or effect) that is brought about by something else. These results may be good or bad depending on the cause. For instance, just as a tree is identified by the fruit it produces, a person may also be known by the result or “fruit” that his or her actions produce.

In general, a God-honoring person is someone who should demonstrate God-honoring characteristics (see 1 Corinthians 13). In addition, the fruit that our lives produce will have an impact upon others for better or worse. Just as a spring cannot produce drinkable and undrinkable water at the same time, we can expect the “fruit” or result of our choices (and their consequences) to have a beneficial or adverse impact upon others. ₍₁₎

One effective way to help ensure that our lives produce the right kind of fruit can be found in Jesus’ message to His disciples from the Gospel of John…

“…No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing…

If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (John 15:4-5, 7-8 NIV).

(1) Of course, this is not to say that we can’t learn a good lesson from someone’s negative example but it’s certainly better to watch and learn from a positive influence than a negative one.

XII

“Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth” (James 3:13-14).

This passage re-introduces a familiar theme that will carry us through the remainder of James chapter three- a theme that occupied a significant portion of James chapter two and concerns the good works that should identify a man or woman of God.

As mentioned earlier, the idea of “wisdom” refers to insight, common sense, and the use of good judgment in the application of knowledge. Wisdom not only refers to a good intellectual grasp of the facts; it also includes the qualities of understanding, perception, and discernment as well.

In an Old Testament sense, this word carries the idea of skill or mastery in the art of living in accordance with God’s expectations. ₍₁₎ Here in James 3:13, the word “wise” is associated with both spiritual and practical wisdom. ₍₂₎ So wisdom (or the lack of it) carries an impact that affects our decisions in virtually every area of life.

While the acquisition of wisdom may seem unattainable for someone who is struggling to make good decisions, a message from earlier within the book of James is something that bears repeating.. …

“If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (James 1:5 NIV).

Its helpful to remember that God is the source of all true wisdom and that He is willing to share that wisdom -generously- with those who are willing to ask Him. As we’re told in the Old Testament book of Psalms, “To obey the LORD is the fundamental principle for wise living; all who carry out his precepts acquire good moral insight. He will receive praise forever” (Psalm 111:10, NET).

James then goes on to use the word “meekness,” a word that is sometimes identified as a synonym for weakness in our 21st century vernacular. This word may be best understood as a reference to “power under control” and describes a person who chooses to defer to an authority instead of insisting on his or her own way of doing things.

In addition to this God-honoring type of wisdom however, there is another type of wisdom that produces some very different results- and James will go on to examine that kind of  “wisdom” next.

(1) chakam OT:2450 Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers. See Ecclesiastes 12:9

(2) sofós NT:4680 Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.

XIII

“…But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth” (James 3:14 NIV).

As implied in the passage quoted above, the qualities of bitter envy and selfish ambition are two types of “wisdom” that are in conflict with a God-honoring way of life.

For instance, “envy” involves a feeling of disapproval when others are blessed or successful. We might think of a bitterly envious person as someone who is not only content to win but also desires to see other individuals lose. If an envious person cannot obtain what someone else has (such as peer recognition, approval, or an accomplishment for example), then he or she may seek to belittle or diminish those things in the eyes of others

“Selfish ambition” is a quality seen among those who are primarily concerned with their own success. In commenting on the use of this term, one source tells us that selfish ambition “…refers to self-seeking that engenders antagonism and factionalism. The Gr. word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).” ₍₁₎

These motivational forces of bitter envy and selfish ambition are sometimes driven by an internal desire to obtain preeminence over others. They may also serve to mask a basic sense of insecurity or need for affirmation. Knowing this, its good to prayerfully seek to determine if we are driven by a sincere desire to honor God with our talents, skills, and abilities or if there are other motivations involved in the choices and decisions of our daily lives

James provides us with another important reason for doing so next…

“This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there” (James 3:15-16).

If we are motivated by a self-seeking desire to demonstrate the amount of knowledge, insight, or understanding we possess, then we would do well to consider the source of such “wisdom.” And while the path of selfish ambition may appear to help us attain those things we desire in life, such achievements are limited at best- and a person who makes use of the type of wisdom that finds its origin in the philosophy of God’s enemy will not be in an enviable position when he or she stands before Him to give an account.

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Jas 3:14). Nashville, TN: Thomas Nelson Publishers.

XIV

“That kind of wisdom doesn’t come from above. It belongs to this world. It is self-centered and demonic. Wherever there is jealousy and rivalry, there is disorder and every kind of evil” (James 3:15-16 GW).

The Scriptures tell us that there are certain types of “wisdom” that are built on sources that are worldly, unspiritual, and/or demonic. For instance, let’s take the example of a person who utilizes the kind of “wisdom” that does not accept the existence of God or an afterlife. A person who attempts to live his or her life under that premise is someone who makes a foolish choice- and choices lead to consequences for better or worse. ₍₁₎

You see, a person who rejects the kind of wisdom that “comes from above” must deal with the impact of that decision on a daily basis. This means that a person who subscribes to this kind of life philosophy is someone who will have to confront the ramifications of that belief: jealousy (ASV), selfishness (ERV), rivalry (GW), disharmony (CJB), confusion (KJV), disorder (ESV), and every kind of evil (HCSB).

This kind of philosophy represents a type of wisdom that cannot co-exist with the God-honoring wisdom that James will go on to detail in the following verses. The New Testament book of 1 Corinthians explains this issue in the following manner…

“I know very well how foolish it sounds to those who are lost, when they hear that Jesus died to save them. But we who are saved recognize this message as the very power of God. For God says, ‘I will destroy all human plans of salvation no matter how wise they seem to be, and ignore the best ideas of men, even the most brilliant of them.’  

…God in his wisdom saw to it that the world would never find God through human brilliance, and then he stepped in and saved all those who believed his message, which the world calls foolish and silly. It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them” (1 Corinthians 1:18-19, 21-22 TLB)

As one source observes, “There is a form of “wisdom” in our world’s fallen reasoning. But the world’s wisdom… does not take into account the eternal consequences for our life’s actions. James still calls it ‘wisdom,’ but he categorizes it as wisdom ‘from below.'” ₍₂₎

(1) Psalm 14:1

(2) Caldwell, Bob  James 3 The Untamable Tongue v.15

XV

“But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace” (James 3:17-18).

James chapter three closes with a short list of God-honoring characteristics that should serve to influence our interaction with others. The primary virtue associated with this “wisdom from above” is purity, an attribute that sets the foundation for the qualities that follow.

“Peaceable” represents a characteristic that serves to direct our conversation away from arguments, quarrels, and disputes. This does not necessarily mean that we should refrain from engaging with those who are adversarial or confronting those who are wrong but it does mean that we should abstain from personal insults, ad hominem attacks, name-calling, bullying, and similar negative behaviors in our interaction with others.

Gentleness is an quality that can serve to diffuse a potentially confrontational situation. To be reasonable (or willing to yield) involves a willingness to listen and consider another’s person’s point of view and modify our own opinions when it is appropriate to do so

The best commentary on the use of the term “good fruits” can be found in the New Testament book of Galatians: “…the fruit that the Spirit produces in a person’s life is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. There is no law against these kinds of things” (Galatians 5:22-23 ERV).

Then there is the term “without partiality,” a phrase that recalls James’ denunciation of favoritism and prejudice from earlier within this letter. “Without hypocrisy” is another concept that was touched upon earlier within the Epistle of James and serves as a reminder to guard against the tendency to present ourselves as something different from who we really are.

These Godly characteristics should govern the manner in which we interact with others, even those who are combative, adversarial or those with whom we may vehemently disagree. As Jesus once said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9 NIV)

To borrow the terminology of James 3:18, those who act as reconcilers, peacemakers and mediators sow the kind of seed that produces the fruit of righteousness. As one commentator has observed in this regard, “These two types of wisdom and all of their manifestations not only have sources, but they have seeds, and they can be sown in our lives… And the harvest of righteousness is sown in peace by those who make peace.” ₍₁₎ 

(1) Dick Woodward, New Testament Handbook, The Letter of James Chapter Three: The Sources of the Forces pg. 455

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I

The final verse of James chapter one left us with the following admonition: “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27). In other words, a truly God-honoring spiritual belief can be identified (at least in part) by a willingness to assist others who are less fortunate as well as a refusal to conform to an anti-Biblical worldview.

James chapter two will build upon this theme by providing us with some examples of “pseudo Christianity” in making the point that a faith that fails to result in visible action is a faith that is dead. One commentator summarizes this relationship between “faith” and “works” in the following manner…

“Many people assume that by trying to live a good life, they have done all that is necessary to get to heaven. They rest their confidence on the good works they have performed to satisfy the demands of God’s justice. This is a futile hope. God’s law requires perfection. Since we are not perfect, we lack the necessary goodness to enter heaven. Thus goodness can never be achieved by living a good life. We can only receive it by trusting in the righteousness of Christ. His merit is perfect and is made available to us through faith.

To believe that we are justified by our good works apart from faith is to embrace the heresy of legalism. To believe that we are justified by a kind of faith that produces no works is to embrace the heresy of antinomianism. ₍₁₎ The relationship of faith and good works is one that may be distinguished but never separated. Though our good works add no merit to our faith before God, and though the sole condition of our justification is our faith in Christ, if good works do not follow from our profession of faith, it is a clear indication that we do not possess justifying faith.” ₍₂₎

As mentioned previously, the Biblical book of James has been subject to a great deal of controversy over the years due to its perceived conflict with the Apostle Paul’s Scriptural teaching concerning this relationship of faith to good works (see Romans 3:28 and compare with James 2:24). We’ll consider this controversy (and discuss why no such conflict exists when we stop to examine each teaching within its proper context) as we move through James chapter two.

(1) Antinomianism: the idea that Christian liberty exempts one from the moral law. Thomas Nelson Publishers. (1996). Nelson’s quick reference topical Bible index (p. 49). Nashville, TN: Thomas Nelson Publishers.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2231). Orlando, FL: Reformation Trust.

II

“My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality” (James 2:1).

While much has changed in the twenty centuries since the Epistle of James was written, the type of mindset described within this passage is just as prevalent today as it must have been at the time of this writing. You see, the first nine verses of James chapter two open with a discussion of partiality, favoritism (HCSB), or prejudice (NET).

Although it is a virtual certainty that everyone has experienced (or at least observed) examples of such behavior, its critical to make some distinctions regarding the use of this term as seen here within the book of James. You see, its important to remember that there is a difference between showing favor and displaying favoritism. In a similar sense, it is one thing to be partial towards another person but something quite different to exhibit partiality.

For instance, a favored relationship between two or more individuals may grow out of a shared experience, a mutual sense of trust, the ability to communicate with understanding, character similarities, complimentary beliefs, or other, similar qualities that are completely unobjectionable. These are the kinds of characteristics that help serve to distinguish close, personal friends from those who are merely acquaintances. They also help enable us to establish things like clubs, groups, and other types of social organizations where those with mutual interests can gather together to enjoy each other’s company.

Because of this, its important to think carefully about the kind of attitude that James describes within this passage. To do so, a closer look at the Biblical concept of “partiality” may prove beneficial. You see, this word refers to “the fault of one who when called on to give judgment has respect of the outward circumstances of man and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high born, or powerful, to another who does not have these qualities.” ₍₁₎

This tells us that the message of James 2:1 does not necessarily involve a person who simply holds a predilection or preference towards one person over another- it has more to do with what that preference is based upon. For instance, a decision to prefer one person over another on the basis of his or her ethnic group or racial composition is a decision that fails to recognize the inherent worth of other human beings. This type of attitude is incompatible with genuine Christianity– and James will go on to provide us with another such example next.

(1) G4382 prosopolepsia Thayer’s Greek Definitions

III

The opening verses of James chapter two provide us with an illustration that serves to demonstrate the fact that relationships should be different among Christians as opposed to those that often exist in the world today. To do so, James will offer the following hypothetical example as part of his illustration…

“For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes” (James 2:2).

Now before we continue with this illustration, let’s pause to make some observations regarding the example that is set before us within this verse.

First, remember that the very first verse of this chapter opened with an address to “My dear brothers and sisters…” (NLT). Since James addressed these “brothers and sisters” who were now assembling together within this illustration, we can reasonably assume that this example involves fellow Christians who were attending a first century version of a church service.

It was during this hypothetical church service that a visitor arrived with a reputation that clearly preceded him. This person was clearly a man of wealth as demonstrated not only by his attire but also through the multiple gold rings he possessed. One source explains the significance of these rings to this illustration…

“While Jews commonly wore rings (cf. Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses).” ₍₁₎

The second person in our illustration also had a reputation that preceded him as well but in a very different manner. You see, this second person arrived for our hypothetical church service in clothing that was old and worn-out. Other Biblical versions of this passage refer to this second person’s clothing as dirty (NAS), shabby (MKJV), and threadbare (TLB).

In the first century world, those with limited incomes usually possessed a single set of clothes that were constantly worn out of necessity. So just as visitor number one’s attire said something about his economic status, the same held true for the clothing worn by visitor number two- it said that this second man was poor.

Now its important to consider these observations carefully for the hypothetical illustration that is put before us within this passage is about to become very personal.

IV

Although James chapter two opens with a hypothetical illustration, our author is about to inject his readers directly into this story…

“If you show special attention to the man wearing fine clothes and say, ‘Here’s a good seat for you,’ but say to the poor man, ‘You stand there’ or ‘Sit on the floor by my feet,’ have you not discriminated among yourselves and become judges with evil thoughts?” (James 2:3-4 NIV).

We should take note that this passage begins with the words, “If you…” This means that this example is no longer just a remote theoretical exercise for you the reader have just been inserted into this illustration. In effect, James has just transported you into this account and given you the responsibility of seating each of these individuals for the church service.

So where will you seat each of these men? Well, here’s the question you must answer…

“do you pay attention to the one who is finely dressed and say, ‘You sit here in a good place,’ and to the poor person, ‘You stand over there,’ or ‘Sit on the floor?'” (NET).

That choice would involve a decision to show favor and respect to one person on the basis of his wealth and/or fashionable appearance and disregard for another person on the basis of his apparent economic disadvantage. This kind of choice -the decision to show favor to the wealthy and disrespect to the poor- reveals something that is highly inappropriate…

“…doesn’t this discrimination show that you are guided by the wrong motives?” (NLT).

This should not be seen as a criticism of the courtesy and respect that was shown to the wealthy person but it certainly serves as an indictment of the unfair treatment that was given to one person simply because of his apparent wealth and another person simply because of his apparent poverty.

The Scriptures speak very clearly against this kind of attitude in both the Old and New Testaments. For example, Leviticus 19:15 tells us, “Always judge your neighbors fairly, neither favoring the poor nor showing deference to the rich” (NLT). Jesus also taught on this concept when He said, “Do not judge according to appearance, but judge with righteous judgment” (John 7:24 NKJV).

We can often learn much about others simply by observing their response to those who appear to belong to a lower social or economic level- and James chapter two serves as a cautionary warning against the tendency to judge others solely on our perception of their appearance.

V

“If you show more respect to the well-dressed man and say to him, ‘Have this best seat here,’ but say to the poor man, ‘Stand over there, or sit here on the floor by my feet,’ then you are guilty of creating distinctions among yourselves and of making judgments based on evil motives” (James 2:3-4 GNB).

It is often easy to fall into the trap of displaying favor towards someone else strictly on the basis of his or her external appearance. In fact, the great Old Testament prophet Samuel made that very same mistake on one occasion.

You see, the opening verses of 1 Samuel chapter sixteen tell us that God sent the prophet Samuel on a mission to select the new king of Israel. This passage of Scripture tells us that God dispatched Samuel with the following instructions: “…take a vial of olive oil and go to Bethlehem and find a man named Jesse, for I have selected one of his sons to be the new king” (1 Samuel 16:1 TLB).

So Samuel made his way to Bethlehem where he eventually met up with Jesse and his sons. After inviting Jesse and his family to take part in a sacrificial offering, Samuel took notice of Jesse’s oldest son Eliab. The Scriptures then go on to tell us that “Samuel saw Eliab and thought, ‘Surely this is the man who the Lord has chosen'” (1 Samuel 16:6 ERV).

Although Samuel may have been convinced that God had selected Jesse’s oldest son to serve as Israel’s new leader, God had an important message for Samuel and the readers of this account: “…the Lord told him, ‘Samuel, don’t think Eliab is the one just because he’s tall and handsome. He isn’t the one I’ve chosen. People judge others by what they look like, but I judge people by what is in their hearts'” (1 Samuel 16:7 CEV).

The following verses then go on to tell us that each of Jesse’s seven oldest sons were rejected until David -the youngest- was finally called in from watching the sheep in the fields and anointed as the next King of Israel.

So the message for us is that it is possible to fall into a serious error by choosing to favor some and excluding others simply on the basis of their appearance. Remember that a person of external wealth and beauty may still be an ugly human being no matter how attractive he or she may appear to be.

VI

“Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?” (James 2:5-7).

In this passage, James will go on to address the kind of attitude that reflexively favors the rich over the poor with a series of rhetorical questions that should enable his readers to conclude for themselves that such acts are wrong.

The first question is this: “…has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom…” (ESV). Notice that it is not that God has chosen everyone who is economically disadvantaged or that He has only chosen the poor; instead, James’ contention is that a decision to disfavor the poor is a decision to repudiate a group that God has chosen to be rich in faith.

One explanation for this sovereign choice can be found within the Apostle Paul’s message to the church at Corinth…

“For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence” (1 Corinthians 1:26-29).

Jesus also made this observation concerning those who are materially wealthy: “Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Matthew 19:23-24).

This tells us that the real issue often comes down to one of trust, for it is generally easier for those with few financial resources to place their faith in Christ. Since material wealth often serves to provide a false sense of security, an affluent person may feel little inclination to seek or accept Jesus’ sacrificial offering on his or her behalf.

VII

“If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors” (James 2:8-9).

The New Testament Gospel of Matthew records the following exchange between Jesus and an expert in the Mosaic Law…

“Then one of them, a lawyer, asked Him a question, testing Him, and saying, ‘Teacher, which is the great commandment in the law?’ Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets’” (Matthew 22:35-40).

This helps to explain why “You shall love your neighbor as yourself” is identified as a “royal” (or “sovereign”) law here in James chapter two. It is royal in the sense that it proceeds from the Highest Authority and is preeminent in relation to all other laws. Various commentators have provided us with a number of useful observations concerning this royal decree…

• “(It is called) the royal law because it was given by the King and because it is the king of laws.” ₍₁₎
• “The royal law means ‘law that is truly royal in its quality’ …An individual ‘loves’ himself irrespective of financial or social status. We should love others in the same manner.” ₍₂₎
• “The law of love… is called ‘royal’ because it is the supreme law that is the source of all other laws governing human relationships.” ₍₃₎
• “The idea is that this law is supreme or binding… This sovereign law (quoted from Leviticus 19:18), when combined with the command to love God (Deuteronomy 6:4, 5), summarizes all the Law and the Prophets…” ₍₄₎

So the favoritism spoken of in James chapter two violates this foundational rule of Scripture. It is also inconsistent with the way in which we would like others to interact with us (see Luke 6:31). Since love always seeks another person’s highest good, it is inappropriate to favor some for what they possess or what they may be able to do for us while disregarding others due to their lack of material possessions or their perceived inability to offer us anything.

As Jesus Himself once said by way of illustration, “…I can guarantee this truth: Whatever you did for one of my brothers or sisters, no matter how unimportant they seemed, you did for me” (Matthew 25:40 GW).

(1) Ryrie, Charles Caldwell, James 2:8 Ryrie Study Notes © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.

(3) Zondervan New International Version Study Bible, (pg. 1921). Hendrickson Publishers

(4) MacArthur, J. F., Jr. (2006). The MacArthur Study Bible: New American Standard Bible. (Jas 2:8). Nashville, TN: Thomas Nelson Publishers.

VIII

“For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, ‘Do not commit adultery,’ also said, ‘Do not murder.’ Now if you do not commit adultery, but you do murder, you have become a transgressor of the law” (James 2:10-11).

It’s often been said that the Old Testament Law can be compared to the links in a bicycle chain. Every link in a bicycle chain may be perfect but if one suddenly breaks or goes missing, the entire chain becomes useless.

This illustration represents an important consideration for those who wish to establish a “works-based” relationship with God. For instance, a person who keeps the Law in every area but one is guilty of violating the entire Law- or as James 2:9 puts it, “…whoever keeps the whole law but fails in one point has become accountable for all of it” (ESV).

We can also express this idea by way of another illustration. Let’s say that a person is driving his or her automobile above the legal speed limit. If that driver is pulled over by the authorities, it will do little good for that person to protest that he or she has always been a good citizen, has never stolen anything, or regularly volunteers to help those who are less fortunate.

You see, no amount of obedience or charitable effort in other areas of life can make up for the fact that the person in our illustration has broken the law by speeding. The same can be said for those who seek to enter a works-based relationship with God. The person who elects to do so is placed under the obligation of keeping the entire Law- and a person who is guilty of breaking the Law in one area has effectively broken them all.

This is not to say that each transgression is equally serious or that there are no degrees of sin. Just as human law recognizes greater or lesser degrees of punishment based on the severity of a crime, there are greater or lesser consequences associated with different violations of God’s Law. ₍₁₎ The point is that any transgression (no matter how small or seemingly inconsequential) still represents an offense against God.

As one commentator observes by way of a sporting analogy, “A basketball, whether it misses the hoop by an inch or a yard, still fails to score. Likewise, he who shows partiality becomes a transgressor just as readily as if he had murdered or committed adultery.” ₍₂₎

(1) See Matthew 11:21-22, John 19:11, and Hebrews 10:29 for some examples

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.

IX

“So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment” (James 2:12-13).

In commenting on this section, one source observes, “There must have been a decidedly worldly element in the Judean Church, to call forth such words as these.” ₍₁₎ You see, these verses carry a greater impact than a casual glance may seem to indicate. For instance, notice the command that James sets forth within this passage: “So speak and so do…” This does not represent a mere suggestion or good piece of advice; this is an imperative.

This portion of Scripture serves to remind us that our professed beliefs must be supported by the things we say and do. Its been said that actions speak louder than words, and the choices we make generally serve to demonstrate what we truly believe.

To illustrate the importance of this idea, lets take the example of someone who claims to follow the God of the Scriptures but demonstrates something very different by way of his or her actions. Titus 1:16 addresses this kind of dichotomy when it says, “Such people claim to know God, but their actions prove that they really don’t” (CEV). As James himself also remarked,“…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

The motivation for acting in accordance with what we profess to believe is given next: “You must make it your habit to speak and act like people who are going to be judged by the law of liberty” (ISV). One source expands on this idea with the following observation: “Christians ought to conduct themselves as if judgment may come at any moment. The constraining stimulus should not be a harsh, merciless court, but the law of liberty, which assures us we are free from the bondage of sin.” ₍₂₎

Virtually everyone can look back on one or more occasions when God responded with far more mercy than our actions really deserved (see Ezra 9:13). Since God has been merciful towards us, we therefore bear the responsibility of following His good example by extending mercy towards others as well. Those who refuse to do so can find their alternative in James 2:13: “…judgment without mercy will be shown to anyone who has not been merciful” (NIV).

Nevertheless, James also makes certain to remind us that “Mercy triumphs over judgment” and as Jesus said in Matthew 5:7, “Blessed are the merciful, for they will be shown mercy.”

(1) Henry H. Halley Halley’s Bible Handbook , James 2:1-13 Favortism

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2589). Nashville: Thomas Nelson.

X

When it comes to an athletic competition, its rarely necessary for an outstanding athlete to talk about his or her proficiency in a given sport. Instead, all that person needs to do is demonstrate his or her athletic talent on the field, on the court, on the ice, or in the gym.

In a similar manner, a person who claims to possess faith in God will demonstrate the reality of such faith by his or her actions. Simply put, the things we do help demonstrate the existence of genuine Biblical faith.

Now before we continue, we should be clear on an important point: people are made right with God through faith alone (see Romans 3:20-26, Romans 5:1, and Ephesians 2:8-9). However, real Biblical faith is always accompanied by verifiable actions. This is the subject that James will address for the remainder of this chapter…

“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?

If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?” (James 2:14-16).

So this passage provides us with a test that we can use to determine if we truly possess a Biblical, God-honoring faith. The parameters of this test are simple: a fellow Christian has been deprived of food and clothing- two obvious needs that anyone would be certain to notice.

If we were to re-cast this test in a modern-day setting, we might do so with this analogy: let’s say that a fire has destroyed the home and possessions of a fellow Christian and his family. Upon learning of this news, one person responds by saying, “I feel sorry for that family. Romans 8:28 says that all things work together for the good of those who love God and are called according to His purpose. I’m sure God will provide for them in some way.”

In this scenario, we might apply the message of James 2:16: “What good is it to say this, unless you do something to help?” (CEV). You see, a brother or sister in Christ should have the reasonable expectation that the members of the church or local Christian community will actually do something to help in such a desperate situation.

This has led one commentator to observe, “If your faith does not lead you to share with your destitute brother, there is something desperately wrong with it.” ₍₁₎

(1) Ray C. Stedman, James: The Activity of Faith http://www.raystedman.org/bible-overview/adventuring/james-the-activity-of-faith

XI

“Suppose a brother or a sister is without clothes and daily food. If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead” (James 2:15-17 NIV).

As previously mentioned, this passage examines our responsibility toward others within the Christian community who may require our assistance. While it is impossible to address every need that may exist in a perpetually needy world, its important to recognize that we cannot escape our responsibility by hiding behind that reality. Remember that this passage does not concern “everyone” who may be in need; it simply says, “If you know someone who doesn’t have any clothes or food…” (CEV).

It is also true that there may be times when it is appropriate to withhold assistance from a person who might benefit from experiencing the consequences of his or her actions (see 2 Thessalonians 3:6-15). Yet even that choice should find its origin in a desire to ultimately help that person and not derive from a shallow or disinterested attitude as James 2:15-17 implies.

Instead, this passage warns us against the kind of frivolous response that does little to address the needs of those who clearly need help. That kind of attitude reveals the presence of a dead faith that may carry implications that last beyond our physical lives. For instance, consider Jesus’ parable from Matthew 25:41-46…

“Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’

They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ He will reply, ‘I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.’ Then they will go away to eternal punishment, but the righteous to eternal life” (NIV).

Therefore, a person who sees a fellow Christian in need and says, “somebody ought to do something about that situation” may wish to consider if he or she might be that “somebody.”

XII

“Thus, faith by itself, unaccompanied by actions, is dead” (James 2:17 CJB).

At this point, we should pause to consider the relationship between James’ examination of genuine faith here in chapter two and the Apostle Paul’s discussion of faith in the Biblical book of Romans. For instance, consider Romans 4:4-5…

“Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.”

Romans 11:6 also tells us…

“(God’s) choice is based on his grace, not on what they have done. For if God’s choice were based on what people do, then his grace would not be real grace” (GNB).

Finally, Romans 3:28 says…

“Therefore we conclude that a man is justified by faith apart from the deeds of the law.”

However, James 2:24 will later go on to say this: “You see then that a man is justified by works, and not by faith only.” While these seemingly contradictory statements have generated a great degree of controversy, a closer look at the parameters that James sets before us here in chapter two may be useful in clearing up this apparent conflict.

First, notice that James began this section by saying, “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14). Its important to note that the person mentioned in this passage says he has genuine faith but may not actually possess it.

The way to verify that claim is to examine those works that proceed from it, a point that James will go on to address in greater detail within the next few verses. On the other hand, Paul’s letter to the Romans was directed (at least in part) towards those who placed their faith in their ability to keep the Law and not in Christ.

This context is important in helping us gain a proper understanding of these two portions of Scripture. For Paul, the question is this: “Where is one’s faith placed?” James addresses a different question: “What kind of faith is necessary for salvation?” As one commentator observes…

“The NT does not teach justification by works, but it also does not teach justification by the profession of faith or the claim to faith; it teaches justification by the possession of true faith, and true faith always bears the fruit of love of God and neighbor. James has in mind a genuine, living faith that produces fruitful works, which is evidence that will vindicate (or prove) the validity of one’s authentic justifying faith…” ₍₁₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2230). Orlando, FL: Reformation Trust.

XIII

“But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works” (James 2:18)

James 2:18 tells us that genuine, Biblical faith is something that should have a tangible impact in the lives of others. But why isn’t it enough for someone to simply believe that God exists? Well, here’s the answer…

“You believe that there is one God. You do well. Even the demons believe—and tremble!” (James 2:19).

Although it may represent a disturbing truth, a person who simply believes that God exists is really no different from a demonic being in that respect. Demons believe in God’s existence as well but in the words of one Biblical paraphrase, “…what good does it do them?” (MSG).

Consider this incident from Jesus’ life…

“Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, ‘Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are– the Holy One of God!'” (Luke 4:33-34).

Although demonic beings clearly recognize the truth about Jesus, that recognition does not automatically mean that all is well. In fact, just the opposite is true, for their actions represent a deep-seated contempt for that truth.

In a similar manner, it is possible for someone to “believe in God” yet live in a way that effectively denies His existence. A genuine, God-honoring, Biblical faith is one that will demonstrate its hidden reality; otherwise, it is dead and useless according to James 2:17.

In light of this, it’s important to remember that people often judge Christ and the God of the Scriptures by those who claim to represent Him- and Jesus saved some of His strongest criticism for those who claimed to know God in theory but were very different in practice…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness”  (Matthew 23:27-28 NET).

Genuine, Biblical faith is more than simply believing “…that there is one God…” (NIV). In the words of one Biblical scholar, “…no one can get to the top floor by an elevator if she simply believes that elevators can get her there. She must believe in the elevator (i.e., trust it) enough to step in it and allow it to get her there.” ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When Critics Ask : A popular Handbook On Bible Difficulties (pp. 526–527). Wheaton, Ill.: Victor Books.

XIV

“But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect?” (James 2:20-22).

There is a considerable difference between a belief in God’s existence and the act of placing one’s faith and trust in God. The great Old Testament patriarch Abraham provides us with a model that illustrates this difference, for Abraham may represent the finest Biblical example of authentic faith.

The Scriptures tells us that God called Abram (as he was then known) at age seventy-five to leave his home and travel to another land that God would reveal to him (see Genesis 12:1). In addition, God said, “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing” (Genesis 12:2 NIV).

Despite the fact that Abram and his wife were well beyond child-bearing years, the Scriptures tell us that he took God at His word and “…departed as the Lord instructed him…” (Genesis 12:4). We’re then told that Abram continued his journey until he finally reached the land of Canaan (Genesis 12:4-8), an area that generally comprises the modern-day nation of Israel.

After a brief (but eventful) sojourn in Egypt, Abram later returned to Canaan. Although Abram was quite wealthy by this time (Genesis 13:2), the reality was that he was an elderly man in an unfamiliar environment. He was also surrounded by a number of potentially hostile neighbors like the Canaanites and Perizzites (Genesis 13:7).

Other than his servants, his possessions, and his nephew Lot (who eventually left to live within the region of Sodom), Abram had little more than a promise from God- a promise that he accepted and believed by faith. Because of this, Genesis 15:6 tells us that “(Abram) believed the LORD, and he credited it to him as righteousness” (NIV).

In the course of time, God gave Abraham a son just as He had promised (see Genesis 15:2-5, 17:19, and 21:1-7). As a further demonstration of his faith, we’ll later find that Abraham was prepared to present his beloved son as a sacrificial offering (Genesis 22:1-19).

We’ll look at that account in greater detail next but for now, we can say that Abraham’s external actions revealed the existence of his internal faith. Therefore as James 2:22 tells us, “…(Abraham’s) faith and his actions were working together, and his faith was made complete by what he did” (NIV).

XV

“Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did. And the scripture was fulfilled that says, ‘Abraham believed God, and it was credited to him as righteousness,’ and he was called God’s friend’ (James 2:21-23 NIV).

Isaac represented the fulfillment of God’s promise to provide Abraham with an heir. But there came a time when Isaac was involved in a significant test of Abraham’s faith…

“Then God said, ‘Take your son, your only son, whom you love–Isaac–and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you’

…When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.

But the angel of the LORD called out to him from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ‘Do not lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son'” (Genesis 22:2, 9-12 NIV).

While the sacrifice of his own son was traumatic enough, let’s consider what this sacrifice entailed. First, Abraham had to split the wood to sacrifice his own son (Genesis 22:3). Next, Abraham had three long days to think about the ensuing death of his beloved child as they traveled together to the site of his execution.

If that wasn’t enough, Isaac eventually began to question the true nature of their trip: “Father, we have the coals and the wood, but where is the lamb for the sacrifice?” (Genesis 22:7 CEV). This must have been a difficult question for Abraham but his answer revealed the true depth of his faith: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8 NIV).

It seems that Abraham’s faith in God was such that he believed God would keep His promises, even if that meant bringing his son back from the dead. God’s response subsequently validated the reality of Abraham’s faith through his willingness to offer his son, thus making Abraham a living embodiment of Romans 1:17: “…it is written: ‘The righteous will live by faith'” (NIV).

XVI

“You see then that a man is justified by works, and not by faith only” (James 2:24).

James 2:24 provides us an opportunity to consider the important Biblical concept of “justification.”

When found within the Scriptures, this word is used to describe the judicial process by which imperfect and sinful human beings are made acceptable to a holy and perfect God. In the original language of this passage, the word “justified” means, “to declare, pronounce one to be just, righteous, or such as he ought to be.” ₍₁₎

In considering the doctrine of justification, its important to ensure that we do not remove James 2:24 from its Biblical context. If we fail to take that precaution, we might be led to believe that people are justified by their good efforts and not by faith alone. But as we’ve seen, that would misrepresent the premise of James chapter two as well as a number of other important Biblical references.

As many commentators have pointed out, salvation is through faith alone but the faith that saves is not alone- it is always accompanied by external acts that reveal the evidence of its existence. In like manner, the basis for our justification is not found in the number of good works we’ve done. Instead, our faith in Jesus and His sacrificial death on our behalf forms the basis of our justification (see Galatians 2:16). Good works should then follow as the external evidence of that internal faith.

You see, the Scriptures tell us “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” in speaking of Jesus (2 Corinthians 5:21 NIV). In light of this, Romans 5:1 concludes, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”

Since Jesus accepted the death sentence decreed against humanity, “…the result of (this) one act of righteousness was justification that brings life for all men” (Romans 5:18 NIV). Furthermore, “…since we have been made right in God’s sight by the blood of Christ, he will certainly save us from God’s condemnation” (Romans 5:9 NLT).

So a “faith” that is not accompanied by verifiable works is one that cannot be justified as genuine. This is the point of James chapter two. One commentator summarizes this relationship between faith and works in the following manner: “…as James makes clear, true faith will, by its very nature, produce those works that will acquit us at the judgment. So, while faith and works must be kept distinct, they must also not be separated.” ₍₂₎

(1) G1344 dikaioo Thayer’s Greek Definitions

(2) Elwell, W. A. (1995). Evangelical Commentary on the Bible (Vol. 3, Jas 2:14). Grand Rapids, MI: Baker Book House.

XVII

“Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?” (James 2:25).

Rahab is someone who perhaps is best known for her efforts to hide a pair of Israelite spies from the authorities within the ancient city of Jericho. But the events that led to Rahab’s fateful decision actually began long before those Israelite agents ever reached the city…

“After the death of Moses the LORD’s servant, the LORD spoke to Joshua son of Nun, Moses’ assistant. He said, ‘Moses My servant is dead. Therefore, the time has come for you to lead these people, the Israelites, across the Jordan River into the land I am giving them. I promise you what I promised Moses: ‘Wherever you set foot, you will be on land I have given you'” (Joshua 1:1-3 NLT).

We’re then told, “Joshua chose two men as spies and sent them from their camp at Acacia with these instructions: ‘Go across the river and find out as much as you can about the whole region, especially about the town of Jericho.’ The two spies left the Israelite camp at Acacia and went to Jericho, where they decided to spend the night at the house of a prostitute named Rahab” (Joshua 2:1 CEV).

Jericho was the first city that the people of Israel encountered after they crossed the Jordan River and entered the land that God had promised to give them. Modern-day archaeologists have excavated the ancient city of Jericho on a number of occasions and their work has provided us with an idea of what life was like within the city during the Old Testament period.

Although Jericho was a residential city, it almost seems as if it was constructed like an ancient version of a military base. For example, researchers believe that Jericho was more than a quarter-mile wide in diameter (about .50 km) and occupied an elevated location, a position that offered a definite advantage against a potential invasion force.

It also appears that there were three different walls that surrounded the city to protect it from intruders. The first wall circled the city’s perimeter and was fifteen feet (5m) high and six feet (2m) thick. Behind this perimeter wall was a second wall that was twenty-five feet (8m) high and six feet (2m) thick. Finally, a third wall that was similar in height and thickness to the second wall was built within these two outer walls.

We’ll see what this information has to do with James 2:25 over the next two studies.

XVIII

“And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?” (James 2:25 ASV).

Rahab lived within the ancient city of Jericho, Israel’s first military objective upon entering the land of Canaan. However, the inhabitants of Jericho were not taken by surprise by the advancing Israelites for Joshua 6:1 tells us that the city went into a complete lockdown to defend against them.

But an Israelite scout team had already penetrated the city some time earlier and established a residence within Rahab’s home. Unfortunately, it wasn’t long before the authorities arrived…

“…someone informed the king of Jericho that two Israelis who were suspected of being spies had arrived in the city that evening. He dispatched a police squadron to Rahab’s home, demanding that she surrender them. ‘They are spies,’ he explained. ‘They have been sent by the Israeli leaders to discover the best way to attack us.’

But she had hidden them, so she told the officer in charge, ‘The men were here earlier, but I didn’t know they were spies. They left the city at dusk as the city gates were about to close, and I don’t know where they went. If you hurry, you can probably catch up with them!’ But actually she had taken them up to the roof and hidden them beneath piles of flax that were drying there” (Joshua 2:2-6 TLB).

It was then that Rahab demonstrated the kind of faith that would alter her destiny…

“Before the spies went to sleep that night, Rahab went up on the roof to talk with them. ‘I know the Lord has given you this land,’ she told them. ‘We are all afraid of you. Everyone in the land is living in terror. For we have heard how the Lord made a dry path for you through the Red Sea when you left Egypt.

And we know what you did to Sihon and Og, the two Amorite kings east of the Jordan River, whose people you completely destroyed. No wonder our hearts have melted in fear! No one has the courage to fight after hearing such things. For the Lord your God is the supreme God of the heavens above and the earth below.’

‘Now swear to me by the Lord that you will be kind to me and my family since I have helped you. Give me some guarantee that when Jericho is conquered, you will let me live, along with my father and mother, my brothers and sisters, and all their families” (Joshua 2:8-13 NLT).

We’ll link this account to James’ discussion of faith next.

XIX

“In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?” (James 2:2:25 NIV).

After Rahab secretly assisted the Israelite spies in escaping from Jericho, Joshua 6:2-21 records the collapse of the city’s seemingly impenetrable walls and its subsequent destruction. However, there was one group of residents who were spared from death: “…Joshua said to the two spies, ‘Keep your promise. Go to the prostitute’s house and bring her out, along with all her family'” (Joshua 6:22 NLT).

Rahab’s account provides us with an example of the “faith backed by action” spoken of here in James chapter two. You see, Rahab not only said that “…the Lord your God is the supreme God of the heavens above and the earth below” (Joshua 2:11 NLT), she verified her stated belief by taking action.

For instance, if Rahab did not possess genuine faith in the God of the Scriptures, there would have been no reason for her to risk her life to hide Joshua’s advance scouts and safely send them away. If Rahab did not have true faith in the God of Israel, she would not have agreed to hang a scarlet cord in her window to identify her place of residence (Joshua 2:14-21).

If Rahab had “faith but not works,” she might not have chosen to stay within her home in the midst of the city’s annihilation. Rahab also demonstrated her conviction that God would be faithful to ensure that the people of Israel followed through on their promise to spare her when they entered the city. These acts served to validate her faith in God to save her from the city’s destruction.

So Rahab’s faith had a visible impact upon her choices and decisions- and to paraphrase James 2:18, she demonstrated her faith by her works. This also explains why Rahab has been acknowledged within the “Faith Hall of Fame” as found within the New Testament book of Hebrews (see Hebrews 11:31).

But this is not the end of Rahab’s story. You see, the Scriptures tell us that Rahab went on to settle among the people of Israel (Joshua 6:25) and eventually married a man named Salmon. Rahab and Salmon’s lineage eventually led to the birth of Israel’s King David and ultimately to Jesus Himself (see Matthew 1:5-16).

As with the example of Abraham, Rahab’s external actions demonstrated the internal reality of her faith- and because Rahab acted upon what she believed, she helps serve as an example of genuine, authentic, Biblical faith.

XX

“For as the body without the spirit is dead, so faith without works is dead also” (James 2:26).

It can often be challenging to find an appropriate gift for someone who has accumulated a large number of possessions. After all, what can you give to the person who seemingly has everything? In a sense, this was the dilemma facing the people of Old Testament Israel in their relationship with God. In fact, God Himself addressed this very situation through the pen of the Psalmist…

“Why would I want more bulls from your barns or goats from your pens? I already own all the animals in the forest. I own all the animals on a thousand hills. I know every bird in the mountains. Everything that moves in the fields is mine. If I were hungry, I would not ask you for food. I already own the world and everything in it” (Psalm 50:9-12 ERV).

So what can mere human beings offer to the God who is in need of nothing? Well, Psalm 50 goes on to provide us with an answer to that question: “Make thankfulness your sacrifice to God, and keep the vows you made to the Most High” (Psalm 50:14 NLT).

Sincere, genuine faith in God through Christ is another offering that is sure to be accepted by God for as we’re told in Hebrews 11:6, “It’s impossible to please God apart from faith…” (MSG). For instance, we can allow the trials of life to generate things like worry, fear, or anxiety. Or we can view those trials as opportunities to exercise the kind of faith that is pleasing to God.

The two examples given to us here within the closing verses of James chapter two -Abraham and Rahab- provide us with models that represent the kind of faith that truly honors God. These two individuals were certainly not perfect but their choices and subsequent actions demonstrated the reality of their genuine, authentic, God-honoring faith.

So if we truly believe that God accepts and rewards those who diligently seek Him (Hebrews 11:6), our lives should reflect that belief as well. Of course, doing good things doesn’t necessarily mean that someone is a Godly person, but a Godly person will certainly demonstrate his or her faith by doing good things.

In the final equation, the real test of faith lies not in simply saying what we believe but in acting on what we believe- and in the words of James 2:26, “Anyone who doesn’t breathe is dead, and faith that doesn’t do anything is just as dead!” (CEV).

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I

One of the benefits of our 21st century information age can be found in the abundance of resources that are available to help accomplish virtually any task imaginable. Regardless of the project we may wish to undertake, the chances are good that someone has already posted a “how-to” set of instructions that often feature step-by-step directions, illustrations, potential problems to avoid, and perhaps even a video demonstration.

In like manner, the Biblical book of James should appeal to anyone who is truly interested in seeking the “how-to” of an authentic Christian life. In some respects, the New Testament book of James functions much like the Old Testament book of Proverbs for it contains a number of short, axiomatic teachings that can help us apply Godly wisdom in the practical, everyday matters of daily life.

However, the book of James does not only tell us what to do, it tells us why such behaviors are good and appropriate. One such example can be found near the end of James chapter one where we’re told, “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). Since it is often easier to identify the inconsistencies found in others rather than ourselves, this passage provides us with an valuable means of self-assessment. So anyone who truly seeks to live as God intended can easily determine if he or she is a victim of self-deception simply by applying the test found in James 1:22.

The Biblical book of James has also been subject to some degree of controversy over the centuries due to its perceived conflict with the Apostle Paul’s Scriptural teaching concerning the relationship of faith to good works (see Romans 3:28 and compare with James 2:24). We’ll consider that controversy (and seek to illustrate why no such conflict exists when each teaching is examined in context) later on in James chapter two.

The book of James (along with the New Testament books of 1 and 2 Peter, 1, 2, and 3 John, and Jude) is classified as a “General Epistle,” so-called because it was written to be shared among many Christians. As one source observes, “…(this) letter was probably intended to be a circular letter that would be read by many congregations in many places, and as such, it treats issues and problems that would have been common to all of the recipients, problems that impacted Christian congregations wherever they were located.” ₍₁₎

While the author identifies himself in the first verse of chapter one, we’ll consider which “James” among the several mentioned in the New Testament is the likely author of this Epistle next.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2223). Orlando, FL: Reformation Trust.

II

“James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings” (James 1:1).

Even though the Biblical book of James is found near the end of the New Testament, this letter was probably among the first New Testament books to be written. But which “James” was responsible for authoring this Biblical book? On the surface, this may seem to be a relatively easy question to answer. However, the New Testament Scriptures provide us with a number of individuals with the name “James”…

• James the Apostle, the brother of John (Matthew 4:21-22).
• James the son of Alphaeus, another of the twelve disciples (Matthew 10:3).
• James, the father of Judas (not Judas Iscariot but the other disciple named Judas [Luke 6:16]).
• James, who is identified as “the Lord’s brother” in Galatians 1:19.

The authority of this letter seems to rule out James the son of Alphaeus (also known to history as “James the Less”) and James, the father of Judas. So of these four men, there are only two who seem to be realistic candidates.

The first would be James, the brother of John. As one of the “inner circle” of Jesus’ disciples, this James would certainly be capable of authoring such a definitive work. The problem is that James was murdered around 44 A.D. (Acts 12:2), an act that almost certainly took place before this letter was written.

So of all the possibilities, there is only one who seems to best fit the authorship of this book- that would be James, the half-brother of Jesus and the brother of Jude according to Jude chapter one.

While James, the Epistle speaks with great spiritual authority, that was not always true of James, the person. You see, while Mark 6:3 identifies James as a member of Jesus’ family, John 7:2-5 also tells us that Jesus’ own brothers did not believe in Him. However, 1 Corinthians 15:7 goes on to say that Jesus subsequently appeared to James following His resurrection- and it appears that things began to change for James from that point forward.

James went on to become a pillar of the first-century church and a central figure at the Jerusalem Council mentioned in Acts 15. There are also legendary stories regarding James stating that he spent so much time kneeling in prayer that his knees became as callused and thick as camel’s knees. Such was the reputation of the man that God used to author the Biblical book of James.

III

“James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings” (James 1:1 ESV).

While most writers customarily place their names at the end of a letter today, first-century authors generally took the opposite approach and placed their names at the beginning of their message. So in keeping with that first-century tradition, James identified himself as the author of this epistle right at the very beginning of his opening sentence.

As for his credentials, James offered the following: “…a servant of God and of the Lord Jesus Christ.” While James might have mentioned his status as Jesus’ half-brother or his position as a leader in the church at Jerusalem, he instead chose to emphasize the fact that he was “…a slave of God and of the Lord Jesus Christ” (NLV).

This tells us that James primarily viewed himself as a servant, or “bondservant” as this word appears in some translations. As used in the original language, this word (doulous) denotes someone who is devoted to another person to the disregard of his or her own interests. ₍₁₎ While most people probably have an idea of what this concept may entail, a “bondservant” differs from an ordinary servant in at least one important respect.

You see, a servant might ordinarily work to secure his or her freedom if provided with an opportunity. In fact, Paul the Apostle suggested that very course of action in 1 Corinthians 7:21. However, the term “bondservant” carries the idea of someone who willingly accepts a master/slave relationship.

So why would anyone voluntarily enter into such a relationship? Well the Old Testament book of Exodus provides us with some insight into that question…

“If you buy a Hebrew slave, he may serve for no more than six years. Set him free in the seventh year, and he will owe you nothing for his freedom…. But the slave may declare, ‘I love my master, my wife, and my children. I don’t want to go free.’ If he does this, his master must present him before God. Then his master must take him to the door or doorpost and publicly pierce his ear with an awl. After that, the slave will serve his master for life” (Exodus 21:2, 5-6 NLT).

So much like the slave referenced here in Exodus chapter twenty-one, James identified himself as someone who willingly declined the option to secure his freedom in order to serve God and pursue His direction for life.

(1) G1401 doulos Thayer’s Greek Definitions

IV

“From James, a slave of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. Greetings!” (James 1:1 NET).

Following his introduction, James continued with an address to his intended audience: “To the twelve tribes scattered among the nations” (NIV). In the context of this letter, the use of the term “twelve tribes” represents a means of identifying Jewish Christians who were living abroad at the time this letter was written.

A look at the New Testament book of Acts tells us that the early first-century church was primarily comprised of Jewish men and women who had accepted Jesus as the Messiah. But Acts chapter eight also goes on to tell us this…

“…a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles… Therefore those who were scattered went everywhere preaching the word” (Acts 8:1, 4).

So it appears that James’ primary audience was comprised of Jewish Christians in local churches who had been scattered throughout the Mediterranean region. ₍₁₎ However as one commentator observes, “Since all true believers are strangers and pilgrims in this world (Philippians 3:20; 1 Peter 2:11), we can apply this Letter to ourselves, even if it wasn’t written directly to us.” ₍₂₎

The following verse serves to underscore that point…

“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience” (James 1:2-3).

Trials, challenges, struggles, and difficulties are common to the human experience for every generation, a reality that James acknowledges in stating, “…when you fall into various trials” and not “if you fall into various trials.” If trials therefore are inevitable, we would do well to consider our response to them in advance.

For example, we may elect to respond to the trials of life by saying, “Why did God allow this to happen to me?” or we can say, “This represents an opportunity to exercise the kind of faith that is pleasing to God.”

You see, trials may sometimes result in feelings of bitterness, resentment, anger, and/or discouragement, especially when there seems to be little purpose in the hardships we endure. But this passage tells us that a man or woman of God can take comfort in the fact that a God-ordained purpose exists behind the trials, problems, and difficulties we encounter in life.

We’ll consider a few of those God-ordained purposes (and see how they might benefit us in terms of growth and maturity) next.

(1) Dr. Bob Utley, www.freebiblecommentary.org James 1:1 http://www.freebiblecommentary.org/new_testament_studies/VOL11/VOL11_01.html

(2) William MacDonald, Believer’s Bible Commentary Salutation 1:1 pg 2218

V

“My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing” (James 1:2-4).

James’ counsel to “count it all joy” in the midst of a trial may seem counter-intuitive, for most people count it all joy when they escape their trials and difficulties rather than the other way around. Nevertheless, this passage identifies a few of the benefits that might be derived from the trials we experience in life- benefits such as perseverance, maturity, and completeness.

These positive personal characteristics are qualities that are respected even among those who do not accept or recognize God. So much like the tooling employed by a master craftsman, trials often represent the means by which God forges these valuable attributes within us.

“If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him” (James 1:5).

“Wisdom” refers to insight, common sense, and the use of good judgment in the application of knowledge. Perhaps the most famous display of God-given wisdom was demonstrated by King Solomon in the Old Testament book of 1 Kings.

When two women approached the king in a dispute over the parentage of two infants (one dead, the other living), the king responded to this seemingly-impossible dilemma in the following manner…

“…the king said, ‘Let’s get the facts straight. Both of you claim the living child is yours, and each says that the dead one belongs to the other. All right, bring me a sword.’ So a sword was brought to the king. Then he said, ‘Cut the living child in two, and give half to one woman and half to the other!’

Then the woman who was the real mother of the living child, and who loved him very much, cried out, ‘Oh no, my lord! Give her the child—please do not kill him!’ But the other woman said, ‘All right, he will be neither yours nor mine; divide him between us!’

Then the king said, ‘Do not kill the child, but give him to the woman who wants him to live, for she is his mother!’ When all Israel heard the king’s decision, the people were in awe of the king, for they saw the wisdom God had given him for rendering justice” (1 Kings 3:23-28 NLT).

Like Solomon, God can provide us with the wisdom to know what to do with the facts as we encounter the challenges and uncertainties of life.

VI

“Now if any of you lacks wisdom, he should ask God, who gives to all generously and without criticizing, and it will be given to him” (James 1:5 HCSB).

In part, the idea of “wisdom” refers to the good judgment that comes from knowing what to do with the facts in a given situation. The Old Testament book of Proverbs provides us with an important piece of insight in this regard when it tells us, “…the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding” (Proverbs 9:10 TLB).

This means that the person who acknowledges God with an attitude of honor and respect begins from a foundation that is essential for making wise choices. However, those who choose to live as if God does not exist start from a position that is sure to eventually lead to bad decisions for as we’re told in Psalm 14:1,“The fool has said in his heart, ‘There is no God’…”

But wisdom means more than simply making good decisions. Wisdom is important because it forms the basis of our philosophies about life. In this context, the word “philosophy” refers to “a system of principles for guidance in practical affairs.” ₍₁₎ These philosophies help establish the principles that influence the choices we make.

The problem is that any philosophy can be good or bad depending on the wisdom upon which it is based- and the New Testament book of Colossians contains the following warning concerning the various philosophies we encounter in life…

“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ” (Colossians 2:8 NIV).

One example of a hollow and deceptive philosophy can be found in the mindset that says, “if it feels good, do it” or, “if it feels right, it can’t be wrong.” The issue is that these philosophies are based on some unjustified assumptions. For example, they each imply that “feelings” are the ultimate arbiter of what is good or right. They also grow out of a kind of “wisdom” that assumes that people will never have to give an ultimate account for their actions.

So the need for wisdom is critically important. This is why James 1:5 has served as a source of great encouragement down through the centuries: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (ESV).

(1) philosophy. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/philosophy (accessed: October 14, 2015).

VII

“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5 NIV).

While God graciously agrees to grant wisdom to all who ask, there is one caveat…

“But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord” (James 1:6-7).

The qualification is that we must approach God in faith without doubt. You see, it’s one thing to simply believe that a “higher power” or “greater intelligence” exists but its something very different to place our personal trust and faith in God as an actual Person. As one commentator observes, “The doubter is here at variance with himself, unable to decide whether or not, or to what extent, he should put personal confidence in God.” ₍₁₎

But what does it really mean to “ask in faith“? Well, the Biblical book of Hebrews addresses this question in a manner that the Amplified version goes on to clarify in detail…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses].” (Hebrews 11:1-3 AMP).

One Bible dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₂₎ Faith involves the confident expectation that God is trustworthy and that He will fulfill His promises even if external appearances seem to suggest otherwise.

Jesus served to illustrate this concept of genuine, Biblical faith when He told His followers, “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:24). This kind of faith becomes possible when we possess complete trust and confidence in the Person who can answer our prayers.

But there are even greater implications behind this idea of faith for Romans 1:17 goes on to tell us, “…it is written: ‘The righteous will live by faith'” (NIV). This makes faith both something we possess and a lifestyle that characterizes the attitude of a God-honoring man or woman.

We should never mistake genuine faith for “blind faith” or a faith that has no basis in reality. Real Biblical faith involves a belief in a God who has already proven Himself faithful through the Scriptures and in the lives of those who sincerely follow Him.

(1) Ruben Ratzlaff and Paul T. Butler, James 1:2-15, College Press Bible Study Textbook Series © 1979, College Press

(2) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

VIII

“But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways” (James 1:6-8)

This visual image of a sea driven and tossed by the wind found within this passage brings to mind one of Jesus’ parables from the Gospel of Matthew…

“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock.

But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:24-29 NIV).

The two homes mentioned within Jesus’ parable may have been similar in appearance but they were not the same. The difference was found in the substructure that underpinned each of these buildings. It was not until identical storms began to lash against each of these homes that the difference in their underlying foundations became apparent.

In a similar manner, many of us may appear to be alike in our external beliefs and practices yet still possess different internal foundations from one another. It is only when the storms of life or the challenges and difficulties of everyday living begin to press in upon us that we may truly begin to discover if we really possess genuine, Biblical faith or if we are more like “…a wave that is blown by the wind and tossed by the sea” (James 1:6 GW).

Hebrews 11:6 tells us, “…without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (NIV). Therefore, the person who allows God to use the trials and difficulties of life to build and strengthen the foundation of his or her faith is someone who will be well positioned to “…learn to endure everything, so that you will be completely mature and not lacking in anything” (James 1:4 CEV).

IX

“Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits” (James 1:9-11).

This passage features a comparison between two groups of Christians who occupy vastly different positions on the socio-economic ladder. The first group consists of “Believers in humble circumstances…” (NET), or those who possess relatively little in the way of financial resources, living arrangements, or material possessions.

A believer who falls into this category can take personal satisfaction in his or her honored position as a child of God in Christ. And while such a person may be poor in terms of material wealth here on earth, he or she can also glory in the opportunity to “…lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:20-21).

This can enable a man or woman of God to maintain a sense of value and dignity despite the financial and material restrictions of life. In the words of one commentator, “The poor believer is to glory… in the fact that God has exalted him by allowing him to experience difficult circumstances, for these will only perfect his character and faith…” ₍₁₎

But while this passage addresses those of modest means, our author actually chose to devote the majority of his counsel in these verses to those with considerably greater resources. This section represents the first of three admonitions within the book of James concerning those who are rich in material possessions or financial holdings. ₍₂₎ Notice that it is not the possessions or the various activities of the rich that will fade away- it is the person of wealth himself who “…will wither away while pursuing his activities” (HCSB).

You see, the person whose life is centered around the pursuit of his or her personal interests is someone who is much like the proverbial “dead man walking.” The pursuits, activities, and possessions of life only serve to camouflage the fact that time is rapidly slipping away, thus embodying the message of Psalm 39:6…

“In truth, each of us journeys through life like a shadow. We busy ourselves accomplishing nothing, piling up assets we can never keep; We can’t even know who will end up with those things” (Voice).

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Jas 1:9–11). Nashville: T. Nelson Publishers.

(2) The others are found in James 2:1-7 and James 5:1-6

X

“For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits” (James 1:11 ESV).

Jesus once offered a parable that clearly depicts the kind of mindset described here in James 1:11…

“…A rich man had a fertile farm that produced fine crops. In fact, his barns were full to overflowing– he couldn’t get everything in.

He thought about his problem, and finally exclaimed, ‘I know– I’ll tear down my barns and build bigger ones! Then I’ll have room enough. And I’ll sit back and say to myself, “‘Friend, you have enough stored away for years to come. Now take it easy! Wine, women, and song for you!'”

But God said to him, ‘Fool! Tonight you die. Then who will get it all?’ Yes, every man is a fool who gets rich on earth but not in heaven” (Luke 12:16-21 TLB).

This person referenced within this parable certainly did not expect to die. On the contrary, he was looking forward to many years of leisure and prosperity. But much like a withered plant under the relentless heat of the sun, this man’s life quickly came to a close, thus serving to illustrate the cautionary message of James 1:11: “That is how the rich will disappear, as they go about their business” (CEV).

For such people, life may sometimes represent little more than an opportunity to pursue their business, personal, or recreational interests, often to the exclusion of anything else. But instead of gearing our lives towards the pursuit of our own personal goals and agendas, what if we were to view life as an investment on our Creator’s behalf? What if we were to view the use of our God-given time, talents, and resources with an eternal return in mind?

Those who elect to do so can escape the hopeless scenario of James 1:11 by infusing such temporal resources with eternal value and thus fulfilling the mandate of 1 Timothy 6:17-19…

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.”

XI

“Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him” (James 1:12).

James 1:12 begins a brief, four-verse section that deals with the subject of temptation. Before we begin our consideration of this portion of Scripture, it might be helpful to first examine the difference between a trial and a temptation. While these two words may be used interchangeably to some degree, they are not necessarily one and the same.

In general, a “trial” is something that takes place externally. When used in this context, a trial refers to the act of putting someone to the test in a manner that will serve to demonstrate the existence of things like virtue, integrity, the validity of one’s faith, or other, similar character elements. Such trials may take place in the form of health issues, financial concerns, interpersonal difficulties, or any number of other areas.

On the other hand, a “temptation” is usually internal in nature- in fact, one definition of the word “tempted” as used later on within James 1:13 is “to try whether a thing can be done.” ₍₁₎ In this regard, a temptation can be associated with a solicitation to evil and represents an attempt to see if someone can be made to respond in an ungodly manner.

While God may sometimes permit us to undergo trials in order to reveal and refine that which is good, a temptation represents an enticement to sin and never originates with God. For the person who rejects such temptation, James 1:12 goes on to tell us that he or she “…will receive the crown of life that the Lord has promised to those who love him” (NIV).

Unlike the type of crown that might be worn by a monarch, the crown referenced here in James 1:12 is one that would be awarded to a victorious athlete. This crown is promised to those who love the Lord and tells us that our primary motivation for overcoming temptation should be our love for God through Christ. It also brings to mind Jesus’ words from John 14:23: “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.”

So if a temptation represents a solicitation to evil, then who or what dispatches that solicitor in an attempt to entice us to buy? Well, James will answer that question by first identifying where such a solicitation does not come from next.

(1) G3985 peirazo Thayer’s Greek Lexicon

XII

“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone” (James 1:13).

It seems that human beings possess an uncanny ability to shift responsibility for our choices and actions to someone or something else whenever it appears to be within our best interest to do so.

For instance, let’s take the hypothetical example that James presents to us in the passage quoted above. How might someone benefit by holding God responsible as the source of his or her temptation? Well, that would effectively absolve someone of any guilt associated with the act of giving in to such a temptation. It would also make God responsible for any subsequent sin as well.

Of course, this is nothing new for human beings have had extensive experience in the art of “blame-shifting” right from the very beginning…

“(And God said) ‘…Have you eaten from the tree of which I commanded you that you should not eat? Then the man said, ‘The woman whom You gave to be with me, she gave me of the tree, and I ate'” (Genesis 3:11-12).

Instead of accepting responsibility for his actions in the Garden of Eden, this passage tells us that Adam clearly attempted to shift the blame for his disobedience to his wife. He then continued by saying, “The woman you put here with me…” (NIV, emphasis added). The implication behind this statement was that God was also responsible for Adam’s wrongdoing since He had chosen to provide him with a wife.

The issue with any such attempt to blame to God for our wrongdoing can be found in the fact that God is holy, a word that carries the idea of something that is “set apart.” “Holiness” also means that God is absolutely and completely separate from anything that may be wrong, dirty, or impure, and thus incapable of tempting anyone to do wrong.

This is an important distinction that bears repeating: while God may allow tests to come into our lives, a temptation or a solicitation to evil never comes from God. When it comes to such things, the New Testament book of 1 Corinthians reveals God’s true attitude towards the temptations we endure in life…

“No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1 Corinthians 10:13).

XIII

“But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death” (James 1:14-15).

As mentioned earlier, trials generally take place externally while temptations generally take place internally. This is based in part on what we read in the passage quoted above: “…each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death” (NIV).

The phrase translated “evil desire” within this passage refers to an internal longing or desire for something that is wrong or forbidden. ₍₁₎ So in this respect, temptation can be compared to a dangling fish hook while evil desire represents the internal urge to take a bite.

While some might facetiously claim that “the devil made me do it” to excuse such actions, the reality is that we must take personal responsibility whenever we elect to respond to such temptations. As one commentator points out, “Any attempt at self-excuse is based on ignorance both of God and of the nature of temptation.” ₍₂₎

You see, we are rarely forced to act in a manner that is wrong or inappropriate. The truth is that we sin because we want what we want more than what God wants for us in each particular instance. James tells us that this is a multi-step process: once we act on an evil desire, we are subsequently dragged away and enticed, much like a tow truck that hooks up and hauls off a disabled vehicle.

The next step is found in James 1:15: “Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death” (NIV). This serves to illustrate the progressive nature of sin: an evil desire is acted upon which then leads to sin which ultimately results in death.

One way to avoid this type of downfall is follow the simple but effective advice contained within the following adage: “If you feed it, it grows; if you starve it, it dies.” In other words, we should prayerfully refrain from feeding those areas of vulnerability to sin that may exist in our lives. If we neglect to do so, those vulnerabilities will surely grow and become more difficult to overcome and ultimately result in death.

(1) G1939 epithumia Thayer’s Greek Definitions

(2) Ryrie Study Notes James 1:13, Ryrie Study Notes © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp.

XIV

“Do not be deceived, my beloved brethren. Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning” (James 1:16-17).

If we could rephrase James’ admonition in this passage, we might do so by saying, don’t get fooled. In other words, we should not be led into error on this subject of temptation.

Having already established that God does not tempt anyone to do wrong (James 1:13), our author now goes on to provide us with the logical underpinning for that statement. The idea is that God is absolutely and perfectly good. Therefore, any temptation to do wrong would be contrary to His holy nature. Such temptation would be synonymous with the idea of darkness, an act that would be impossible for “…the Father of lights, with whom there is no variation or the slightest hint of change” (NET).

The little New Testament epistle of 1 John also expands on this idea when it tells us, “This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (1 John 1:5-6).

Unlike the celestial lights (or even the light from our own sun), there are no variations in God’s character that might lead to any type of darkness, even in the form of a shadow. This has led one source to make this poignant observation…

“Man is so easily deceived about the true source of good. False reasoning, vain philosophies, poor logic, and inadequate science all lead man to think he has found the source of good in something other than the Father of lights.

Thus, parents will encourage their children to prepare themselves to make money, as if money were the source of that which is good for the children. The children themselves will train themselves in the sciences of man, as if man’s poor observations of things created will equip man to prepare for himself that which is good for him…

Then in a few short years the fading body and inevitable death reveal the futility of science to answer the really important questions of life. With a wasted life, empty of good things, the disillusioned children come to the close of life empty handed of anything of permanent value.” ₍₁₎

(1) Donald Fream, James 1:16-18, College Press Bible Study Textbook Series © 1979, College Press

XV

“Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures. So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God” (James 1:18-20).

Among the numerous practical elements that characterize the book of James, this passage provides us with some useful advice in dealing with the subject of anger.

In general, people usually become angry when they perceive that an injustice has been committed against them. Yet the New Testament book of Ephesians tells us that all anger -even justifiable anger- must be handled in a healthy, God-honoring manner…

“‘When you are angry, don’t let that anger make you sin,’ and don’t stay angry all day. Don’t give the devil a way to defeat you” (Ephesians 4:26-27 ERV).

A God-honoring person knows that it’s not wrong to become angry when an injustice has occurred (especially when an injustice has been committed against someone else) but he or she should also recognize that anger can turn into sin if not dealt with properly.

The proper way to handle anger is to prayerfully deal with it as soon as possible. People who neglect this important piece of Biblical counsel may allow a small injustice to simmer and grow until another offense triggers an explosive outburst of uncontrolled anger.

James 1:19 provides us with another good piece of advice: “…let every person be quick to listen but slow to speak…” (CJB). An angry person is often someone who is difficult to reason with, so anyone who employs this counsel should have an opportunity to diffuse a potentially confrontational situation. Once those feelings of anger have had a chance to subside, it may then be possible to have a dialog concerning any issues that may exist.

When the opportunity to “replay” a confrontational situation presents itself, ask God to help you to utilize that time in a constructive manner. Instead of simply rehearsing the actions taken by others, try using that time to “debrief” and examine your own response. Did you react in a God-honoring manner when provoked? If so, thank God for the ability to represent Him well and ask Him to continue to help you do so. If not, then prayerfully consider how you might respond more appropriately in the future.

Remember that human wrath does nothing to bring people into a right standing with God, and as Proverbs 14:29 tells us, “A wise man controls his temper. He knows that anger causes mistakes” (TLB).

XVI

“Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls” (James 1:21).

Whenever the word “therefore” (or “wherefore” as it appears in some translations) is found within the Scriptures, it should serve as a signal to pay close attention. You see, this word indicates that the author is about to summarize a thought or idea from a previous section and provide us with a list of action items based on the concept he has already established.

In this instance, James is building on his earlier declaration from verse eighteen: “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.” In the days of the Old Testament, the “firstfruits” represented the earliest and best portion of a flock or harvest that was dedicated to God (Exodus 23:19). God’s people continue to recognize this general principle today whenever we give the first and best of our time, talent, and financial resources to God in recognition and appreciation for the blessings that He has provided for us.

So the idea is that God has graciously given us eternal life by His own volition. In light of this, there should be a discernible difference in the character of a God-honoring man or woman that sets him or her apart from those who do not know Him. James graphically illustrates this difference by encouraging his readers to “get rid of” (NIV) all filthiness (a term that refers to anything that defiles or dishonors) and overflow of wickedness (or “the wickedness remaining over in a Christian from his state prior to conversion“₍₁₎)

He then goes on to identify the means of accomplishing this by encouraging his readers to “…humbly accept the word God has planted in your hearts, for it has the power to save your souls” (NLT). This brings to mind the message of Hebrews 4:12, a passage of Scripture that tells us, “…the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.”

A person who takes the time to prayerfully internalize God’s Word on a daily basis is someone who will best be able to apply the teachings found within these passages and follow the counsel of Psalm 119:11: “Your word I have hidden in my heart, That I might not sin against You.”

(1) G4050 perisseia Thayer’s Greek Definitions

XVII

“But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).

James 1:22 represents an important portion of Scripture for those who are truly serious about living the kind of life that reflects a Biblical worldview.

For instance, notice that this passage makes reference to hearers and doers of the “the word,” a phrase that refers to the Scriptures when used within this context. To illustrate the challenge associated with being a hearer and doer of the word, let’s take the example of a person who rarely reads the Bible outside of a weekly church service. In this instance, a person who neglects to read the Scriptures outside a church setting is someone who will certainly experience difficultly in applying God’s Word on a consistent basis.

You see, it is virtually impossible to act upon God’s Word without a knowledge of what it says- and if our understanding of the Scriptures is gained solely through listening to a message in church on a weekly basis, then our knowledge will surely be more limited than it could be. However, if we “hear” God’s Word by reading the Scriptures each day, we should then have a greater opportunity to internalize those Biblical truths and put them into practice.

Therefore, those who are committed to prayerfully reading the Scriptures on a daily basis are those who are most likely to be “…doers of the word, and not only hearers of it…” (BBE). This should not be understood to minimize the importance of regular church attendance but it does serve to remind us of our personal responsibility to know what God’s Word says and the importance of applying those truths on a daily basis.

Nevertheless, James 1:22 should also direct our attention to an important consideration in regard to church attendance: if a person is regularly attending religious services and listening to sermons that produce little or no Biblical impact in his or her life, then something is likely to be seriously wrong.

Ideally, a sermon from the pulpit should seek to communicate the Scriptures in a way that the members of a congregation can understand, remember, and apply in daily life. A church that is committed to doing so is one that can help the members of a congregation best apply the message of Romans 2:13: “…just because a person hears the law read or recited does not mean he is right before the one True God; it is following the law that makes one right, not just hearing it” (Voice).

XVIII

“For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was.

But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does” (James 1:23-25).

The word-picture employed by James within this passage is one that should be familiar to virtually everyone. You see, James 1:23-25 tells us that the impact of the Word of God can be compared to someone who observes his or her image in a mirror. Although the Biblical concept of a “mirror” represented something that was quite different from our modern-day concept of a mirror, the issue really revolves around who is doing the observing.

You see, first-century mirrors were often little more than highly polished pieces of metal. Unlike the high quality mirrors used today, a New-Testament era mirror was often limited in the reflection that it was able to produce. In fact, the Apostle Paul referred to the poor reflective quality of first-century mirrors in his message to the church at Corinth when he said, “What we see now is like a dim image in a mirror…” (1 Corinthians 13:12 GNB).

Nevertheless, those who had an opportunity to consider their reflections during that time still had a choice. For those who were careless, indifferent, or unconcerned, the image displayed within a mirror might carry little impact. On the other hand, a conscientious person would surely look into his or her reflection and act upon whatever that mirror was capable of revealing.

While an ordinary mirror and the Scriptures both carry reflective qualities, there is one significant difference between the two. While a standard mirror displays the reality of our external appearance with varying degrees of accuracy, the Scriptures capture our internal reflection with perfect clarity. Because of this, we can benefit from continuously looking into the Word of God just as intently as we might look into a regular mirror to check our personal appearance.

Just a mirror serves to confirm the reality of our external image, the same can be said for the Word of God in regard to our character, internal attitude, and spiritual life. As we read the Scriptures and prayerfully seek to apply them in our daily lives, we serve to confirm if we are truly reflecting the image of Christ or if we are reflecting something else.

XIX

“If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:26-27).

As used here within the book of James, the word “religious” carries the idea of someone who is active in the external service of his or her faith. It involves those kinds of visible actions that others might customarily associate with spiritual beliefs and/or practices. This may include such things as regular attendance in a house of worship, prayer, financial giving, and other, similar activities. In short, this word identifies someone who is devoted to the external exercise of his or her spiritual beliefs, especially those that involve the ritual or ceremonial aspects of a particular faith.

With this in mind, James provides us with a handy means of self-assessment in this passage: a person who claims to be “religious” but cannot restrain the words that come out of his or her mouth is someone who is self-deceived. For instance, let’s take the example of a person who feels the need to speak whatever may be on his or her mind without much regard for the feelings or concerns of others. While such a person might be active in the external exercise of his or her religious belief, the reality is that he or she is actually violating a Biblical principle found in Ephesians 4:15…

“Instead, we will speak the truth in love, growing in every way more and more like Christ, who is the head of His body, the church” (NLT).

This further serves to illustrate the need to read the Scriptures regularly, a concept that James established within the preceding verses. A person who “…continues to study God’s perfect teachings that make people free…” (James 1:25 GW), is someone who can prayerfully identify such shortcomings and take action with the enablement of the Holy Spirit. In this respect, the Word of God is internally corrective as the Spirit of God uses the Word of God to build people into the men and women He wants them to be.

However, those who prefer to continue with the external trappings of religion with no corresponding spiritual growth would do well to consider the following observation: “When men take more pains to seem religious than really to be so, it is a sign their religion is in vain.” ₍₁₎

(1) Matthew Henry, James 1:26-27 Matthew Henry’s Concise Commentary on the Whole Bible

XX

“If you claim to be religious but don’t control your tongue, you are fooling yourself, and your religion is worthless. Pure and genuine religion in the sight of God the Father means caring for orphans and widows in their distress and refusing to let the world corrupt you” (James 1:26-27 NLT).

While there may be any number of factors that might cause someone to associate another person with the term “religious,” James 1:26 tells us that a better indicator of genuine, Biblical spirituality can be found in the ability to keep a tight reign on the things we say.

One version of this passage expresses this idea in the following manner: “If you… (think) you have become a role model in all things religious, but you can’t control your mouth, then think again. Your mouth exposes your heart, and your religion is useless” (Voice).

Much like a detective who examines a piece of evidence in an effort to reveal the truth, this passage enables us to examine the external evidence of an unbridled tongue and use it to reveal the existence of a useless religious belief. In this respect, Jesus’ observation from the Gospel of Luke carries some important implications…

“A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. A tree is identified by its fruit. Figs are never gathered from thornbushes, and grapes are not picked from bramble bushes. A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. What you say flows from what is in your heart” (Luke 6:43-45).

When used in this context, the word “heart” refers to someone’s innermost being in a physical, emotional, or spiritual sense. Therefore, a person who cannot control the things that he or she says (or posts, or texts, or “tweets”), is someone who is primarily dealing with a spiritual issue regardless of how religious that person may outwardly appear to be.

A better gauge of genuine, God-honoring spiritual beliefs can be found in a desire to assist others who are less fortunate and in refusing to become entangled in the priorities, beliefs, and values of a world that has no interest in following its Creator.

While some may seek to fulfill their sense of religious obligation by simply tending to the modern-day equivalent of “orphans and widows in their distress,” it is far more challenging to do so while “…(keeping) oneself uncontaminated by the [secular] world” (AMP).

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