And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.
2 Timothy 2:2
Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.
Unlike other epistles, James is not so much concerned with doctrine but living out doctrine. Over half the words in this epistle are commands. James believed that true faith produces the corresponding works, and if it does not, it is not true faith (Jam 2:14-26). Even the demons believe in God but are not saved (2:15, 19). True faith not only hears God’s Word, but obeys it (1:22). It not only sympathizes with the poor but also cares for them (1:27, 2:1-13). It affects one’s tongue (1:26, 3:2-12) and how one responds to conflict (4:1-3, 11-12), trials (1:2-4), money (5:1-6), planning (4:13-17), the world (1:27, 4:4) and much more. James wanted the scattered and persecuted Jewish believers he wrote to develop a faith that works. Let’s study this epistle together with The Bible Teacher’s Guide.
This book is also available for purchase here on Amazon.
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.
2 Timothy 2:2
Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.
Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.
As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:
On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.
Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.
Copyright © 2021 Gregory Brown
BTG Publishing all rights reserved.
Who is the author of the book of James? Like other general epistles, except Hebrews, it is named after its author. It begins with “From James, a slave of God and the Lord Jesus Christ” (1:1). Since James was a very common name, it is clear that this person must have been very well-known. There are four different people named James in the New Testament: (1) James the father of Judas the apostle (not Iscariot, Lk 6:16), (2) James the son of Alphaeus, who is one of the twelve apostles (Mk 3:18), (3) James the brother of John, another apostle (Mk 1:19), and (4) James the half-brother of Jesus (Gal 1:19). Since the first two are rather obscure, only James the brother of John and James the half-brother of Jesus have really been considered. However, James the brother of John was martyred around AD 44, which probably happened before the writing of the epistle.1 Therefore, the general consensus is that James, the brother of Jesus, wrote the letter.
James, the brother of Jesus, being the author of the epistle is further confirmed by external and internal evidence. Externally, James’ authorship is confirmed by Origen (AD 185-253), Eusebius (AD 265-340), and Jerome (AD 340-420).2 It is also confirmed internally by the Jewish flavor of the epistle. There are over forty allusions to the Old Testament in the book3, such as the “first fruits” (1:18), repeated references to the “law” (2:8-12, 4:11), the “synagogue” (2:2), a reference to “Abraham,” “Rahab,” and “Job” (2:21, 25, 5:11), and the “early and latter rains” (5:4-7). Since James oversaw the Jerusalem church, which was primarily Jewish, Jewish allusions are to be expected. Further internal evidence is the fact that James continually alludes to the Sermon on the Mount, his brother’s most famous sermon. There are twenty-one parallel statements to the Lord’s sermon.4 Others have also pointed to the similarities between the vocabulary in the epistle and James’ address at the Jerusalem council in Acts 15:13-29.5
James originally doubted his brother’s claim of being the messiah, but after Jesus resurrected and appeared to James (1 Cor 15:7), James soon became the leader of the Jerusalem church and an apostle (Acts 12:17, 15:13, 21:18, 1 Cor 15:7)—an official witness of the resurrection. Paul called James a pillar of the church along with the original apostles, Peter, James, and John (Gal 2:9). Because of his righteous character and ascetic practices, James became known as James the Just. Reportedly his knees became hard like a camel’s knees because of his constant worship and time in prayer.6 James was stoned to death by Jewish religious leaders because of his faith in AD 62.7 Because of the date of his death and since the Jerusalem church council (AD 48 or 49) that James presided over is never mentioned within the epistle, which one would expect if the book was written after it, the book of James is estimated to have been written around AD 44-49.8 This would make it the earliest book written in the NT canon.9 Further support for this early dating is the fact that James referred to the Jewish Christians meeting in an “assembly,” which can also be translated “synagogue” (ASV), in James 2:2. Gathering in Jewish places of worship was normal in the early years of the church, which was primarily Jewish, as they saw themselves as a continuation, or fulfillment, of Judaism (Acts 2:46).
James 1:1 says the audience of this letter is “the twelve tribes dispersed abroad.” Most likely, this refers to Jewish Christians who were scattered from Jerusalem because of persecution. In Acts 8, the church began to scatter after Stephen was martyred. Acts 8:1 says, “Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria.” Acts 11:19 describes this further, “Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews.” No doubt, more Christians scattered when King Herod began to persecute the church including killing James the brother of John and imprisoning Peter (Acts 12). James probably knew many of the Jewish believers he wrote to, as they were perhaps members of his church in Jerusalem. Therefore, he writes with great pastoral care, as demonstrated in the use of the familial term “brothers” fifteen times.10 This term not only confirms that these Jews were believers, but it also demonstrates his great love and concern for the audience—many probably being his former congregants. In addition, since James refers to “teachers” and “elders” in the epistle (Jam 3:1, 5:14), his audience was probably scattered Jewish believers who had formed local congregations.
What was James’ purpose in writing the epistle? Unlike other epistles, which commonly have a large section on doctrine and then a section on application, James’ epistle is largely practical in nature. This is demonstrated in the fact that over half the verses are commands (59 out of 108). James is clearly concerned with the Jewish believers living righteously despite the trials and temptations they were encountering (Jam 1:1-18). Because of its practical nature and short, pithy statements, the book is often compared to Proverbs.11 It is also commonly called a practical commentary on the Sermon on the Mount because of its similarities.12
In the epistle, James writes both to encourage suffering believers and to correct their behavior. While doing so, several themes emerge: (1) One theme is being faithful in trials (Jam 1:1-18). This would have been extremely important since believers throughout the ancient world were experiencing persecution. Most likely, Jewish Christians experienced this more than Gentile believers since Jews treated them as a sect or cult. Also, it is clear from James 5:1-6, that many Christian workers were being oppressed by their wealthy bosses. Therefore, James calls them to faithfully and patiently endure as they wait for Christ’s return (Jam 5:7-12).
(2) Another theme is the need for believers to grow in spiritual maturity. James uses the word “perfect” several times (cf. Jam 1:4, 17, 25; 2:22; 3:2). James 1:4 says, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” “Perfect” can also be translated as “mature” or “complete.”13 God desires for his people to grow in spiritual maturity, especially through their trials, so James challenges them to do so throughout the book.
(3) Furthermore, James writes to address conflict happening in these scattered congregations. Trials often reveal sinful desires in our hearts (cf. Dt 8:2), and it is clear that the suffering was causing them to fight with one another. In James 3:15-16, he talks about a worldly, demonic wisdom that leads to “disorder and every evil practice.” In James 4:1-2, he says,
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight…
As part of these conflicts, they were speaking evil of each other, as James focuses on the misuse of the tongue throughout the letter. He calls them to be “quick to listen, slow to speak, slow to anger” (1:19). In James 1:26, he says, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” In James 3:1-12, he warns them about the power of the tongue to destroy. In James 4:11, he warns them to “not speak against one another.” In James 5:9, James calls for them to “not grumble against one another.” For them to have peace instead of conflict, they needed to learn how to control their tongues.
(4) Throughout the book, James also challenges these believers to treat the poor fairly and care for them. In James 1:27, he says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” In James 2:1-13, he warns them against showing partiality to the rich and prejudice to the poor. They are to love their neighbor as themselves (2:8) and to act as people who will be judged by God’s law (2:9-13). Then, in the final chapter, he rebukes the rich for mistreating their poor workers and declares that God will judge them (5:1-6). As believers, they were commanded to treat the poor fairly and, in fulfillment of God’s law, to love their neighbor by caring for them.
(5) Finally, James challenges these believers to produce godly works that correspond with their faith in Christ. The word “faith” is used fourteen times within the book, which shows James’ emphasis on it.14 For James, a faith that doesn’t produce good works is a dead, demonic faith (2:15, 19)—as even demons believe in God but don’t obey him. Therefore, throughout the letter, he provides a series of tests of genuine faith.15 For instance, James 1:22 says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” To be deceived means for one to be deceived about the reality of his faith. Christ said the same thing, “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven” (Matt 7:21, cf. 24-27). Also, James 1:26 says, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” Since our tongues reveal what is in our hearts (Lk 6:45), a consistently ungodly tongue proves that one’s heart has never been changed.
Martin Luther struggled with James’ theme of the necessity of works so much that he called it a “book of straw” and claimed the apostle did not write it.16 Of course, Martin Luther misunderstood how James focused on works as a proof of salvation, not the root of salvation, as in the Catholic church. Because of James’ strong emphasis on faith producing godly works, many have called this the epistle’s primary theme, which all the other themes fall under. James is challenging these believers to develop a faith that works. Lord, help our faith produce godly works as well!
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Weaver, Paul. Introducing the New Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 3) (Kindle Locations 1672-1679). Kindle Edition.
2 Weaver, Paul. Introducing the New Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 3) (Kindle Locations 1679-1680). Kindle Edition.
3 MacArthur, John. The MacArthur Bible Handbook . Thomas Nelson. Kindle Edition.
4 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
5 Weaver, Paul. Introducing the New Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 3) (Kindle Locations 1681-1682). Kindle Edition.
6 Hughes, R. K. (1991). James: faith that works (p. 254). Wheaton, IL: Crossway Books.
7 Weaver, Paul. Introducing the New Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 3) (Kindle Locations 1684-1686). Kindle Edition
8 MacArthur, John. The MacArthur Bible Handbook. Thomas Nelson. Kindle Edition.
9 MacArthur, John. The MacArthur Bible Handbook . Thomas Nelson. Kindle Edition.
10 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 2216–2217). Nashville: Thomas Nelson.
11 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
12 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
13 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 336). Wheaton, IL: Victor Books.
14 Platt, David. Exalting Jesus In James (Christ-Centered Exposition Commentary) (Kindle Locations 90-97). B&H Publishing Group. Kindle Edition.
From James, a slave of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. Greetings! My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
James 1:1-4 (NET)
How can we respond well to trials?
James, the brother of Jesus, is the author of this epistle. While Jesus was alive, James didn’t believe Jesus was the messiah (John 7:5). However, after Jesus resurrected and appeared to James, he converted (1 Cor 15:7). James eventually became an apostle—meaning that he testified to Jesus’ resurrection and helped build the church through his ministry. He became known as “James the Just” because of his righteous life and ascetic practices.1 Tradition says that he developed rough knees like a camel because of all the time he spent praying.2 In contrast to Paul’s ministry being primarily to Gentiles, James’ ministry was primarily to Jewish Christians, even as Peter’s was (Gal 2:7-9). When Paul and Barnabas approached the Jerusalem church about whether Gentile Christians needed to practice the law, James presided over that council (Acts 15). He apparently had become the leader of the Jerusalem church.
When writing this letter, he doesn’t address himself as Jesus’ brother; he calls himself “a slave of God and the Lord Jesus Christ” (v.1). By using the word “slave” or “servant,” he proclaimed his absolute obedience and submission to Christ. Since Greeks looked down on slaves3, it was a term of humility, but since the term “servant of God” was used of prophets in the Old Testament like Abraham, Isaac, Jacob, and Moses (cf. Dt 9:27, 1 Kgs 8:53, Amos 3:7), it was also a term of honor. Paul also called himself a slave or servant of God (cf. Phil 1:1).
James addressed this letter to the “twelve tribes dispersed abroad” (v. 1). From this, it is clear that James was writing to Jews who were scattered throughout the world. The fact that he continually calls them “brothers” (cf. James 1:19, 2:1, 14, 5:7, 9, 12, 19, etc.) means the recipients were Jewish Christians. Most likely, James was specifically addressing Jewish Christians who were scattered from Jerusalem because of persecution, as seen in Acts 8:1. He probably had even pastored many of them. In Acts, the gospel spread to the Gentile world, in part, because of Jewish Christians fleeing persecution (cf. Acts 11:19). These believers were being forced to leave their homes, properties, and cities. They were hated by Gentiles and Jews alike—causing them to be scattered like seeds everywhere. No doubt, James’ intention was to encourage them all, even ones not originally from Jerusalem.
The epistle of James is very unique. It is probably the first New Testament book written—most likely between AD 44-49.4 Many have called it a practical commentary on the Sermon on the Mount because of their similarities. In it, there are at least twenty-one parallel statements with the Lord’s sermon.5 Out of all the NT epistles, it is probably the most practical. Some have compared it to Proverbs because of its short, practical statements about wise living.6 Unlike Paul’s letters which often have a bifid pattern of doctrine for several chapters and then application (cf. Eph 1-3, 4-6; Rom 1-11, 12-16), James’ book has applications throughout. Over half the verses in the book are imperatives (59 out of 108 verses).7 It’s not that James was not concerned with doctrine; it’s just that he was more concerned with people living out the doctrine they knew.
There are many major themes in the book: (1) One of the major themes is growing in maturity. He uses the word “perfect” several times (cf. Jam 1:4, 17, 25; 2:22; 3:2). James 1:4 says, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” “Perfect” can also be translated “mature” or “complete.”8 God desires for his people to grow in spiritual maturity, and that is one of James’ aims throughout the book. (2) In addition, he focuses on how true faith works. A faith that doesn’t work is a dead faith (Jam 2:15). Therefore, throughout the letter, he provides a series of tests of genuine faith.9 For instance, James 1:22 says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” To be deceived means for one to be deceived about the reality of his faith. Christ said the same thing, “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven” (Matt 7:21, cf. 24-27). James 1:26 says, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” “Futile” can also be translated “worthless.” A faith that doesn’t change how a person speaks and lives is not genuine. (3) Finally, another major theme is being faithful in trials (Jam 1:1-18). This would have been extremely important since believers throughout the ancient world were experiencing persecution. Most likely, Jewish Christians experienced this more than Gentile believers since Jews treated them as a sect or cult. Therefore, James teaches them how to respond to trials in the very beginning of the letter, which shows the prominence of this theme.
As we consider this theme in the initial verses of James, we must ask ourselves, “What is our typical response to trials?” and “How can we respond better?” From this text, several principles will be drawn to help us prepare for trials and be faithful when experiencing them.
Big Question: How can believers respond well to the various trials they experience, as demonstrated in James 1:2-4?
My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials
James 1:2
It must be noticed that James doesn’t say “if you fall into all sorts of trials” but “when.” This means that being a Christian does not remove trials from our lives. In fact, it may increase them! Christians still experience sickness, discouragement, loss, and at times, even persecution. In 1 Peter 4:12 (ESV), Peter tells suffering Christians, “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you.”
Interpretation Question: What types of trials were these scattered Jewish Christians experiencing, as seen throughout the book?
(1) The Jewish believers were experiencing religious persecution. James says the rich were oppressing them, dragging them into court, and blaspheming God’s name (Jam 2:6-7). Some had even been murdered by the rich (Jam 5:6). (2) There was conflict with other believers happening within the churches. James talked about quarrels, fights, and envy among them—some had even been murdered in the disputes (Jam 4:1-2). He called for them to not grumble against one another—less they be judged by God (Jam 5:9). (3) Obviously, some were struggling with poverty in the church, as James continually spoke to the poor or about them throughout the letter (Jam 1:9, 2:1-6, 5:1-6). No doubt, some were poor from fleeing persecution in their countries—they were essentially refugees. (4) Finally, a major trial amongst the Jewish Christians was temptation to compromise with the world—maybe to escape criticism and persecution. James said to them “friendship with the world means hostility towards God” (4:4). No doubt, there were also common trials like sickness, loneliness, and discouragement.
Two things to note about trials we experience:
Unfortunately, some errant church doctrines or evangelistic techniques imply or directly teach people that following Christ will make life easier. They might even promise health and wealth! That is not necessarily true, and James certainly doesn’t teach the poor Christians that in this letter. When a person becomes a follower of Christ, they become an enemy of Satan. When Satan attacked Job, it manifested in financial loss, family problems, and physical sickness—all allowed under the sovereignty of God. People who are won to Christ based on promises that everything in life will get better, including wealth and health, often don’t last very long when trials come.
When Christ sought to win people to himself, he told them if they were going to be his disciples, they had to be willing to hate their father, mother, wife, children, brothers, sisters, and even their own life. They had to be willing to take up their cross—meaning to be willing to die for him—if they were going to be his disciples (Lk 14:26-27). He told his disciples that in this world they would have tribulation, including people hating them (cf. John 16:33, 15:18, Matt 24:9). Christ was not a religious salesman—selling the benefits but hiding the difficulties. They come together. Following Christ has tremendous benefits, but it is a narrow road which means we’ll often be lonely and have to leave things behind (including people). It is carrying a cross—meaning it will be difficult. Therefore, if we are going to respond well to trials, we must expect them and not be surprised when we encounter them.
Application Question: Why is expecting difficulties so important to responding well to trials? How have teachings infiltrated the church which lessen believers’ expectations of suffering and therefore make them unprepared for it? Share a time when the surprise of a difficulty overwhelmed you (or someone else) and hurt your faith (or their faith).
My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
James 1:2-4
As James spoke to suffering Christians, he said that in order to respond well to trials, they must think properly about them. In verse 2, he says to “consider,” and in verse 3, he says “because you know.” “Consider” is actually a financial term—meaning to “count” or “evaluate.”11 Often when trials come, we just respond emotionally with anger, frustration, or discouragement. And these negative responses often make the situation worse. When we respond negatively to conflict with a friend, family member, or co-worker, it provokes a negative response from them. Negative seeds produce negative fruits (Gal 6:7). Instead of responding negatively, James says that when we encounter a trial, we must first think biblically about them. We must take some time to consider and ponder what we know.
Interpretation Question: What should believers think about when considering their trials?
James says when a trial happens, we must remember that it has come to test our faith (v. 3). When taking a test, one passes the test by focusing on the subject being tested. One will never pass a math test if he spends all his time studying history. In the same way, though there are practical things we must take care of when encountering a trial, the main thing we must focus on is our faith—because that’s what God is testing.
The word “test” was used of testing the genuineness of a metal12 and also purifying that metal from impurities in order to make it stronger.13 Similarly, God allows trials to prove whether we trust in him or not. Therefore, when a trial comes, one should ask himself, “Do I trust God with this situation? Do I believe what God says about trials?” Trials come to reveal the quality of our faith—is it weak, strong, or even authentic? For some, trials make them forget about God—they don’t pray, don’t read their Bibles, and it actually leads them further into sin. This demonstrates a weak faith. For others, their faith draws them to worship, pray, read God’s Word, serve and depend on others, and this demonstrates a strong faith. However, for some, the trial proves that their faith is not authentic at all. Christ described this in the Parable of the Sower of the Seeds (Matt 13:20-21). The seed sown on rocky ground received the Word joyfully but when trial or persecution over the Word came, it did not endure. In fact, because persecution, false teaching, and lawlessness will only grow in these end times, Christ said that the love of many would grow cold and only those who endured to the end would be saved (Matt 24:9-13). We should not be surprised when we find many falling away from biblical Christianity as persecution increases. Their falling away (and not returning) proves that their faith was never truly genuine—their seed was on rocky ground.
Therefore, one of the things we must evaluate as we encounter various trials is our faith. What does the test say about our faith? Are we trusting and obeying him as we encounter the trial or are we drawing away from him? God told Israel that he led them into the wilderness to test them and see what was in their hearts, to see if they would obey his commands (Dt 8:2 NIV). God does the same with us. Will we obey him? When encountering trials, our focus must be on our faith, more than people, circumstances, or other things.
Often our focus when in a trial is simply getting out of it. However, one of the main things God desires to create in us during a trial is endurance (v. 3-4). The Greek word literally means to “remain under.”14 It’s a picture of a person standing under the pressure of a heavy weight for a long time. Likewise, that is something we must consider when we encounter trials. The trial at our job does not mean it’s necessarily time to quit or find a new one. The trial in our body does not mean it’s time to give up hope and neither does the trial at home. God often will put us in a trial and require us to stay there for a season until his purpose is accomplished in it. Remember, there is value in holding that heavy weight. When a person wants to get stronger, they put their body under stress and weight in the gym, track, or sports field. And God does the same with our spiritual lives through trials. We must consider this reality in trials, especially in long ones.
In Romans 5:3-4, Paul says we know “that suffering produces endurance, and endurance, character, and character, hope.” While faithfully enduring trials, we grow in godly character traits like patience—waiting on God to change our circumstance or bring people to repentance—joy—regardless of our situation—self-control—controlling our emotions and our emotions not controlling us, and many other virtues. Paul said this is something that we “know” (Rom 5:3). When encountering trials, we must consider the value of enduring—remaining under a heavy weight. It is to be desired, and it is priceless!
James says, “let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything” (v. 4). God’s purpose in the trial is to make us “perfect” and “complete.” Some have tried to argue that “perfect” only refers to spiritual maturity and not sinless perfection. However, both aspects seem to be wrapped up in the word “perfect.” “Perfect” is the same word Christ used in Matthew 5:48 when he said to his disciples, “So then, be perfect, as your heavenly Father is perfect.” Christ gave members of his kingdom an impossible standard—perfection, being like God. Certainly, we will never reach perfection on this earth; however, it should be our continual aim—to be more like Christ every day (cf. Phil 3:10-15, Rom 8:28-29). We do this by practicing obedience to his commands, spiritual disciplines like prayer and reading God’s Word, and by turning away from sin and temptation; however, one important aspect of our growth in Christlikeness is trials. God uses them to perfect us—help us get rid of sin and add various virtues to our lives. And, the more like Christ we become, the more God can use us for his kingdom.
When encountering trials, we must think deeply about being conformed to Christ’s image. In fact, it must be our goal. It’s easy to be patient when not having to wait. It’s easy to endure when life is pleasant. It’s easy to love when not dealing with someone who is difficult. It’s easy to be holy when not being tempted. In our trials, our goal must be to become complete, mature, lacking nothing—looking like Christ!
James never says this, but it is implied. If God were not in control of our trials, they wouldn’t always work to make us more complete—like Christ. That’s the promise of Romans 8:28-29. It says:
And we know that all things work together for good for those who love God, who are called according to his purpose, because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.
This promise is only for true believers. For those whose faith is not genuine, all things don’t work for their good. Trials often lead them into further sin and possibly to turning fully away from God. Death leads to them ultimately being separated from God. But for true believers, everything works for our good. Even death leads us to becoming just like Christ—without sin.
We must remember that God holds the temperature gauge on our trials. First Corinthians 10:13 says, “No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.” This means that our boss is not in control; terrorists are not in control, and Satan is not in control. God is! And he only allows us to go through things we can bear and which work for our good. As we evaluate our trials, we must see God as totally in control of them and not people or the devil. If we don’t recognize this, we’ll be more prone to anxiety and worry, which commonly lead to depression (cf. Prov 12:25), and we’ll forfeit a lot of the hope that is meant to sustain us in the trial.
If we are going to respond well to trials, we must evaluate our trials biblically. We must consider that the major trial and the minor trial are really about our faith. Even when Satan tried to sift Peter like wheat, the trial was all about his faith. Christ said that he had prayed for him that his faith not fail (Lk 22:32). Are you trusting God in your trial or doubting and drawing away from him? We must remember that endurance is a virtue. Many times, it is not his will to immediately remove that difficult person, that sickness, the busyness, or the waiting season—there is value to it. God uses endurance to make us mature—more like Christ, lacking no virtues.
Application Question: How do you typically respond in trials? What are some of your common negative responses when encountering them? How have you experienced trials that God used to add virtues to your life like humility, patience, joy, and discipline? Why is it important to remember that God is in total control of trials rather than Satan or people?
My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials,
James 1:2
Some might think James is insensitive when considering his command to suffering saints to “consider it nothing but joy.” However, as mentioned, James’ command is based on theology—a person properly evaluating their trial in light of God’s Word. This is taught throughout Scripture. Matthew 5:11-12 says,
Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
Why should believers rejoice when persecuted for righteousness? It’s because their reward is great in heaven and because the godly prophets were also persecuted. After considering their persecution in light of Scripture, they should have pure joy. Certainly, we saw this practiced by the apostles in the book of Acts. In Acts 5:40-41, after the apostles were beaten for speaking in Christ’s name, they left rejoicing because they were considered worthy to suffer for Christ. Likewise, in Acts 16:25, Paul and Silas sang hymns to God in prison after suffering. It was a logical conclusion after considering their trials in light of God’s purposes. Again, Paul said this in Romans 5:3-4, “Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.”
Application Question: How can we practice rejoicing in trials?
Joy in trials is not natural, which is why “consider it nothing but joy” is a command in the original language.15 We must choose to rejoice as an act of obedience to God—despite negative thoughts, emotions, and circumstances.
James is not commanding us to enjoy our pain or difficulty (cf. Heb 12:11). He is not encouraging some type of masochism. Again, this joy is based on knowing what God is doing through the trial. He is producing endurance in us and making us mature so he can use us. It’s also based on our recognition of God being in control. It is possible to believe these realities are true and not think upon them in a trial or live them out. For this reason, we must spend greater time in God’s Word when experiencing trials. It helps fill our mind with truth when we are tempted to doubt and despair. If our knowledge of and time in God’s Word is small, our joy will be small or nonexistent in trials. Therefore, we often must increase our spiritual disciplines when in trials to maintain this supernatural joy.
James is not telling believers who have lost their homes or experienced the death of relatives to not mourn or to deny that they are in pain. It is possible for mourning to exist alongside joy. In the second beatitude, “Blessed are those who mourn for they shall be comforted,” the word “blessed” can also be translated “happy” (Matt 5:4). In mourning over sin and its tragic effects, we can also have pure joy because God is in control, has conquered sin, and somehow will use it for good. It’s possible for both genuine joy and mourning to exist together. For example, when Lazarus died and the relatives cried, Christ did not rebuke them. In fact, he cried with them, even though he would raise Lazarus from the dead (John 11:33-35). Paul, in fact, described himself as “sorrowful but always rejoicing” (2 Cor 6:10). Therefore, James is not telling us to put on our happy face and deny the fact that we are hurting. Sometimes it’s wrong to not mourn. We are called to “Rejoice with those who rejoice and mourn with those who mourn” (Rom 12:15 NIV). The only difference between Christian mourning and non-Christian mourning is that ours should be done in hope (1 Thess 4:13).
In writing to persecuted believers, the writer of Hebrews warns against two negative responses to trials in Hebrews 12:6:
You have not yet resisted to the point of bloodshed in your struggle against sin. And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.”
When we adopt either of these bad attitudes in our trials, we hinder God’s purposes (cf. Phil 4:6-7). Oftentimes, by responding negatively, we extend our trials. Like Israel, instead of entering the promised land, we spend extended time in the wilderness until we learn our lesson. If trials are a test of our faith, when we fail the test, we repeat it, and sometimes, the test is harder the next time.
Consider what Paul said when God refused to remove his thorn in the flesh but to instead display power in Paul’s weakness: “… So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me” (2 Cor 12:9). Paul boasted in his trial “so that the power of Christ” would reside in him. Paul understood that an obedient response to trials leads to blessing. If he complained against God or murmured against others, it would rob him of God’s power and potentially lead to discipline (cf. 1 Cor 10:10-11). If we endure and rejoice, we reap the benefits of James’ promise—God uses the trial to complete us, to make us more like Christ.
Some who don’t endure and instead cultivate wrong attitudes and actions in their trials become crippled by their trials instead of stronger through them. They develop a lack of trust for God and others, lack of peace, anxieties, and addictions. After challenging persecuted believers to have right attitudes in their trials and to trust God’s purposes, the author of Hebrews said, “Therefore, strengthen your listless hands and your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but be healed” (Heb 12:12-13). It is certainly possible to become spiritually and emotionally crippled by our trials if we respond wrongly to them.
However, if we trust God by rejoicing in our trials, it leads to God’s special enablement—both to endure our trials and to be empowered through them. It was after thirteen years of slavery and prison that God used Joseph powerfully to help nations and the poor people in them. It was after Moses fled for his life from Egypt and became a shepherd for forty years in the wilderness that God called and anointed him to lead Israel. It was after Christ’s time in the wilderness, experiencing temptation, that the Spirit empowered him for his teaching and miracle ministry (cf. Lk 4:14). Often God uses our trials for the same purpose—to prepare us and equip us for a greater ministry if we are faithful in them (cf. 2 Cor 1:3-7). Are we rejoicing as an act of faith in our trials? God wants to bless, equip, and prepare us for greater works through our trials.
Application Question: Why is it so difficult to rejoice in our trials? How can joy and mourning both exist together? In what ways have you seen or experienced how rejoicing in trials leads to God’s blessing and how complaining compounds problems? How have you seen God equip you (or others) for greater ministry through a trial or series of trials?
How can we respond well to trials?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
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1 Accessed 9/15/19 from https://www.newworldencyclopedia.org/entry/James_the_Just
2 Hughes, R. K. (1991). James: faith that works (p. 16). Wheaton, IL: Crossway Books.
3 Guzik, D. (2013). James (Jas 1:1). Santa Barbara, CA: David Guzik.
4 MacArthur, J. F., Jr. (1998). James (p. 5). Chicago: Moody Press.
5 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
6 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
7 Richardson, K. A. (1997). James (Vol. 36, p. 24). Nashville: Broadman & Holman Publishers.
8 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 336). Wheaton, IL: Victor Books.
9 MacArthur, J. F., Jr. (1998). James (p. 13). Chicago: Moody Press.
10 MacArthur, J. F., Jr. (1998). James (p. 25). Chicago: Moody Press.
11 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 338). Wheaton, IL: Victor Books.
12 MacArthur, J. F., Jr. (1998). James (p. 26). Chicago: Moody Press.
13 Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, p. 33). Grand Rapids: Baker Book House.
But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. For that person must not suppose that he will receive anything from the Lord, since he is a double-minded individual, unstable in all his ways.
James 1:5-8 (NET)
How can we gain wisdom for our trials?
After commanding suffering Jewish Christians to rejoice and persevere through their trials so God could mature them (Jam 1:2-4), James encourages these believers to ask God for wisdom. Since James was writing to Jewish Christians, they would have had a strong theology of wisdom based on the Old Testament. For Jews, wisdom was not intellectual; it was spiritual. Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord.” And Psalm 14:1 says, “Fools say to themselves, ‘There is no God.’ They sin and commit evil deeds; none of them does what is right.” Therefore, to be wise in this context essentially refers to being obedient to God in our trials, and even more, allowing these trials to mature us—making us more into the image of Christ (cf. Jam 1:2-4).
In considering these verses, Warren Wiersbe questioned:
Why do we need wisdom when we are going through trials? Why not ask for strength, or grace, or even deliverance? For this reason: we need wisdom so we will not waste the opportunities God is giving us to mature. Wisdom helps us understand how to use these circumstances for our good and God’s glory.1
He then shares a story about a former secretary and her request during a major trial. She had a stroke; her husband had gone blind and had been taken to the hospital to probably die. When talking with Pastor Wiersbe, she asked for prayer to “have the wisdom to not waste all of this.”2 She clearly knew the meaning of James 1:5.
In considering this, it is good to remember that it’s possible to miss God’s purpose for our trials. It is possible to fail trials—to fall further away from God through them, instead of closer to him. It is possible to become more immature instead of more mature. It’s possible to grow in anxiety instead of peace, to become more bitter instead of forgiving, to increase in sin instead of righteousness. The author of Hebrews said this in the context of considering God’s purpose in our trials: “Therefore, strengthen your listless hands and your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but be healed” (12:12-13). Essentially, the author says it’s possible to go from being hurt to maimed in our trials, instead of being healed and strengthened by them. This is why we need supernatural wisdom. Trials contain both the ability to tremendously bless us and hurt us.
In 1 Corinthians 10:13, God promises this:
No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.
It must be noted that when the verse says God will “provide a way out,” in context, it doesn’t necessarily refer to God removing the trial but enabling us to “endure it.” This is why we need supernatural wisdom: For one, the “way” to endure may be by being transparent with others so he can receive help and prayer. For another, the “way” to endure might be by serving others, even though she feels weak. Proverbs 11:25 (NIV) says that “whoever refreshes others shall be refreshed,” and Matthew 5:7 says that the merciful shall receive mercy. For another, the way to endure might be through deep times of prayer, fasting, and time in God’s Word. For most, it may be a combination of these. God has a specific strategy for each trial, and therefore, we must seek his wisdom while in them.
In realizing this, we must understand that the trials of various kinds we encounter are gigantic opportunities to not only grow in maturity (1:4) but also in supernatural wisdom (1:5). The wisest and most mature people are often those who have gone through some especially hard times which God used for their good. This is God’s purpose for us in our trials as well. And, as we grow in maturity and wisdom, we can then help more people, especially those who encounter similar difficulties as us (cf. 2 Cor 1:3-5). In this study, we will consider how to gain wisdom to grow through our trials and to not waste them.
Big Question: In James 1:5-8, what principles can be discerned about gaining wisdom to grow through our trials?
But if anyone is deficient in wisdom…
James 1:5
This is where many fail in the midst of their trials; they simply don’t recognize their need for wisdom and therefore God. This is often the very reason God allows trials in our lives. He does it to humble us and show us our weakness so that we will draw near him. Before the trial, we may have been content not reading God’s Word, not praying, not going to church, not being obedient, or simply not progressing in our spiritual lives. Then the trial came to wake us up, reveal our deep need for God and his wisdom, and energize us to pursue it. Remember what God said to Israel about their wilderness journey:
Remember the whole way by which he has brought you these forty years through the desert so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. So he humbled you by making you hungry and then feeding you with unfamiliar manna. He did this to teach you that humankind cannot live by bread alone, but also by everything that comes from the Lord’s mouth.
Deuteronomy 8:2-3
The long, wilderness journey came to humble the Israelites, to reveal what was in their hearts, to show them that they didn’t just need material things like bread, and to teach them that they needed God and his Words to sustain them. Likewise, God does the same with us.
James could have said, “You all need wisdom for your trials!” but he didn’t. He used tact and said, “If anyone is deficient of wisdom…” He does this to make his readers stop in the midst of their trials and evaluate themselves—to help them become humble and recognize their need for God. We must properly evaluate ourselves as well. “Do we realize how much we need God and his supernatural wisdom for our daily lives and especially in trials?” We can tell by how much we daily seek him or neglect him for lesser things. We can also tell by how we respond to God in our trials. If we’re going to gain divine wisdom to not waste our trials, we must recognize our desperate need for it.
Application Question: Why is it so important to recognize our need for wisdom in the midst of trials and even in our daily lives? How have you experienced God humbling you through trials to reveal your great need for him and how did you respond to that humbling experience?
But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind.
James 1:5-6
When James says, “ask God,” it is in the imperative.3 It’s not a suggestion to pray; it is a command for us to pray.
Observation Question: What does James 1:5-6 teach us about how to pray for wisdom?
This is implied by the fact James says, “ask God.” Charles Spurgeon said this when considering James’ command:
We are all so ready to go to books, to go to men, to go to ceremonies, to anything except to God.… Consequently, the text does not say, ‘Let him ask books,’ nor ‘ask priests,’ but, ‘let him ask of God.’4
Maybe this is why James commands us to “ask God” instead of suggesting it. For some of us, we are more prone to rely on our own wisdom or the wisdom of others, rather than God’s wisdom. We are fast to search the Internet, read a book, or pull somebody to the side. Now certainly, God will often give us wisdom through others, but we must go to the source first. Let us ask God and seek him in trials before anyone or anything else. Remember, this is often God’s primary purpose in the trial—to draw us to himself. In James 4:8, the author says, “Draw near to God and he will draw near to you.” After seeking God, often he will provide guidance through his Word, others, circumstances, or simply his work in our hearts.
In the Greek, “ask” is not only an imperative but also in the present tense. It could be translated “ask and keep asking.” Often when seeking God for wisdom in our trials, we will need to pray more than once. Before going to the cross, Jesus, who was weary unto death, prayed three times for one hour each. Paul, when dealing with a thorn in the flesh, likewise, prayed three times. Often in wilderness seasons, it is wise to implement fasting, extra prayer, and more disciplined and consistent quiet times. Unfortunately, when trials come, we often get busier, more anxious, then discouraged, which can make us struggle with spiritual motivation. However, those are the times we must seek God the most and will often find his presence and grace more abundant and tangible. Psalm 34:18 says, “The Lord is near the brokenhearted.” To gain wisdom, we must ask and keep asking. Like Solomon said in the Proverbs, we must seek after wisdom more than silver and precious stones for it will bring protection, health to our bodies, and prosperity.
James describes believers who pray but yet doubt God’s character, like the waves of the sea, tossed by the wind. Throughout Scripture, the necessity of faith to receive God’s promises is continually mentioned. In Hebrews 11:6, it says, “Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.” God is pleased by faith, and he rewards it. Matthew 21:21 says if we have faith the size of a mustard seed, we can tell a mountain to move and be tossed into the sea. This seems to be a figure of speech for conquering an impossible situation or trial. Likewise, we must believe God’s promise to give us wisdom for our trial and not doubt that we will receive it.
Now with that said, verses on our need for faith have, at times, been twisted to mean for us to have faith in faith instead of faith in God. For those who teach this, they would say something like if we just believe in what we want or think is right and push all the doubt out of our mind, we can claim anything, including miracles. This is incorrect. First John 5:14-15 says:
And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.
Our faith must be in God’s clearly revealed will—not simply in achieving our desires.
How do we know what God’s will is? We know it according to his Word. In the context of James 1:5, God’s revealed will is that he will give us wisdom for our trials, as long as we trust him. We should have faith in that and not doubt. However, we can’t always have full confidence it is God’s will to remove a specific trial. With Paul, he prayed continually for God to remove his thorn in the flesh, and God said no (2 Cor 12:7-9). Therefore, he chose to rejoice and persevere because God was going to empower him through the trial.
Our faith must always be in God’s clearly revealed will; which means in situations where God’s will has not been revealed, we should pray with our limited knowledge and in faith trust that God knows best and will do what is best. Like Christ, we might pray, “Lord take this away, but nevertheless your will be done.”
Interpretation Question: How can we develop faith so we can experience God’s promises as we pray for them?
The more we know Scripture and the promises God has given us, the more faith we will have to receive God’s promises. Romans 10:17 says faith comes by hearing and hearing by God’s Word. Therefore, to not consistently be in God’s Word is to have weak faith and therefore have many unanswered prayers.
In addition, there may be times where God supernaturally gives clarity of his will in situations that are not addressed in his Word. As mentioned, God told Paul it wasn’t his will to remove the thorn in his flesh. In the same way, God may give someone a supernatural word on revival, healing, or deliverance, and they should pray in accordance. With these types of impressions, they must be tested by God’s Word and other mature believers (cf. 1 Cor 14:28). Most times, we won’t ultimately know these impressions are God’s will until God accomplishes them. This was the criteria God gave the Israelites for testing prophecies in Deuteronomy 18:20-22. They asked, “How can we tell if the message is from the Lord?” He, then, essentially said, “If the prophecy doesn’t come true, it’s not from me.” Therefore, we must hold our impressions of God’s will lightly until God confirms. Many don’t do this and become angry at God when what they thought was God’s will didn’t work out. Impressions are fallible; God’s revealed will in Scripture is not.
In this text, James aims to increase our faith while in trials by telling us more about God’s character. (1) By implication, James shares with us that God is wise. That’s why we can gain wisdom from him. Scripture teaches that he is not just wise but also omniscient—all-knowing. (2) James says that God is generous. He delights to give. He gave us his Son as he died on the cross for our sins. Since he gave us his best, how much more will he not give us everything else we need for life (cf. Rom 8:32)? Certainly, he will give us wisdom so that we can persevere and mature through our trials. (3) In addition, James shares with us that God is gentle in response to our requests for wisdom. Since God has promised to give us wisdom, he will never “reprimand” us for continually asking (Jam 1:5). With humans, it’s very easy to wear out someone’s generosity by staying at their house too long, continually asking for things, etc. But with God, James says that’s impossible. He will not reprimand us for asking for wisdom. He won’t say, “Oh! You again!” or “What did you do with the wisdom I gave you last time?” or “What took you so long to ask?” God won’t do that to us; therefore, James encourages us to boldly seek God for wisdom in our trials. God is wise; he is generous, and he is gentle. He wants to bless us. The more we understand God’s character, the more our faith will increase.
This is the same logic Christ used with his disciples in Luke 11:11-12 when encouraging them to pray. He essentially says, “Don’t human fathers, who have sin natures, give good gifts to their children? Well then, how much more will God give good gifts to his children when they ask—including the ministry of the Holy Spirit?” Christ wanted the disciples to reflect on God’s good character, so they would, in faith, pray to God for good things.
Likewise, James is trying to make sure these suffering saints know that God is good, even though their trials might suggest differently. In James 1:13, he does the same thing when he says, “Let no one say when he is tempted, ‘I am tempted by God.’” Later, James says every good and perfect gift comes from God, which in context includes our trials (1:15). James probably continually emphasized God’s good character in the context of trials because, in the midst of trials, we are more tempted to doubt God’s love and care for us. Often when we go through trials, Satan tries to attack our view of God. He says, “God doesn’t love you! God doesn’t want to bless you or care for you! If he did, why would he allow this to happen?” As with Job, Satan’s desire for us is to doubt God and then curse him. We must be aware of this tendency and temptation in our trials. Therefore, James continually emphasized God’s good character to these suffering saints as a protection for them and to help them not only stand in trials but receive God’s best during them, including wisdom.
If we are going to receive wisdom, we must ask God first before others, pray continually, and pray in faith—in accordance with God’s Word and character. Then God promises to give us wisdom—his strategy for our trial—so that we can mature through it.
Application Question: In what ways has God, at times, used trials to help you grow in your prayer life? How has the teaching about “praying in faith” for things been abused by the church? How can we have faith while praying for things that are not clearly revealed in God’s Word?
For that person must not suppose that he will receive anything from the Lord, since he is a double-minded individual, unstable in all his ways.
James 1:7-8
When James challenged these believers to not be double-minded, he wasn’t just referring to not doubting (v. 8). It’s not just referring to a person who is up and down with believing God will give him wisdom or not. “Double-minded” can literally be translated “double-souled.” James seems to be pointing to a deeper problem amongst these scattered Jewish Christians. To be double-souled is to be uncommitted to God. It suggests a person that asks God for wisdom but who isn’t sure he will even follow what God says. If he likes what God says, then he will obey. If he doesn’t like what God says, then he will do what he already wanted to do.
Evidence that James is referring to an uncommitted believer is in how he addresses the same people later in the letter. In James 4:4, he describes them as adulterers and worldly. He says, “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.” Then, in James 4:8, he calls these same believers “double-minded” and for them to “cleanse” themselves and make their “hearts pure.” To be double-minded means to be worldly—wanting to live for God and the pleasures of the world at the same time.
However, James 5:16 says, “The prayer of a righteous person has great effectiveness.” John 15:7 says, “If you remain in me and my words remain in you, ask whatever you want, and it will be done for you.” Likewise, Psalm 66:18 says, “If I had cherished iniquity in my heart, the Lord would not have listened.” There is power in the prayers of those who are fully committed to Christ and living by faith. Worldliness and compromise make our prayers ineffective, which was the double-minded believers’ problem. If God blessed them while they were living in sin and pursuing the world, it would only encourage further sin instead of repentance. As James taught, answered prayer is often tied to righteous living (5:16).
If we are going to gain wisdom to grow from our trials, we must be fully committed to the Lord. The prayers of the righteous, who live by faith, are effective. But, double-minded, worldly believers will receive nothing from God (1:7-8)—they will have ineffective prayer lives. Therefore, instead of maturing through their trials, the trials will be wasted and continually repeated until the double-minded repent and devote themselves to the Lord and to living by faith.
Application Question: In what ways have you experienced double-mindedness—wanting to live for God and for the pleasures of the world, wanting to know God’s will but not sure if you would follow it if you knew? What are some of the consequences of being double-minded? How can we rid ourselves of double-mindedness so we can gain wisdom to grow in our trials?
Pastor Steve Cole shares about Joni Eareckson Tada in his sermon on this passage. He said,
Joni Eareckson Tada, as most of you know, was paralyzed from the neck down in a diving accident when she was 17. She wrote this about her suffering (Joni [Zondervan], p. 154):
God engineered the circumstances. He used them to prove Himself as well as my loyalty. Not everyone had this privilege. I felt there were only a few people God cared for in such a special way that He would trust them with this kind of experience. This understanding left me relaxed and comfortable as I relied on His love, exercising newly learned trust. I saw that my injury was not a tragedy but a gift God was using to help me conform to the image of Christ, something that would mean my ultimate satisfaction, happiness—even joy.
That is God’s wisdom on how to endure a major trial with joy! She did not get that wisdom from the world. She did not make it up herself. It came from God, through His Word. If you need God’s wisdom for how to endure any major or minor trial with joy, ask Him in faith and He will give it.5
How can we gain God’s wisdom to grow through our trials and not waste them?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 340). Wheaton, IL: Victor Books.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 340). Wheaton, IL: Victor Books.
3 MacArthur, J. F., Jr. (1998). James (p. 36). Chicago: Moody Press.
Now the believer of humble means should take pride in his high position. But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. So also the rich person in the midst of his pursuits will wither away. Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.
James 1:9-12 (NET)
What is some practical wisdom for our trials—insights which will help us persevere and grow through our difficulties?
James is writing to Jewish Christians who have been scattered throughout the ancient world because of persecution. They have left their homes, properties, and lands. Consequently, many of them became poor because of this. James encourages these believers to see their trials from God’s perspective. Though evil people have mistreated them, God was using their trials to develop their character—making them mature like Christ. In James 1:4, he said, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” Though evil people and circumstances were against them, God was in control and using everything for their good.
With that said, James realized not everybody becomes more complete and mature through their trials. Sometimes we become more broken through them—less trusting of people, more bitter, and more prone to doubt God. Therefore, he calls these believers to ask God for wisdom to grow in maturity from their trials (Jam 1:5)—wisdom in order to not waste them. We all need this supernatural wisdom; therefore, when encountering trials, we should continually petition God for it and trust that he will give it. God promises to answer this prayer as long as we approach him in faith—not doubting (1:6-8).
In James 1:9-12, James is still dealing with the theme of seeking wisdom for our trials—so he gives practical wisdom for two specific groups experiencing trials. Amongst these scattered Jewish Christians, there were both poor and rich. Though we are tempted to think that the poor have it most difficult, from a spiritual perspective, the rich may have it even worse. Both poverty and wealth are trials that can hinder our spiritual growth if we don’t understand and respond to them well. Therefore, he challenges these two types of believers to respond to their trials wisely so they can mature in Christ and ultimately be rewarded for how they handled their trials.
In James 1:9-12, we gain practical wisdom for our trials. James speaks to the poor first, then to the rich, and finally, to all believers. As we consider these, though James’ comments might seem straightforward, there are diverse views on the meaning of them—all with merit and rich applications for us. We’ll consider these and their applications.
Big Question: What practical wisdom does James offer believers who are going through trials in James 1:9-12?
Now the believer of humble means should take pride in his high position.
James 1:9
When James says, “the believer of humble means,” he seems to be primarily dealing with people who lack financial resources, but it could also have reference to those who might not be looked highly upon in society for various reasons—disabilities, limited education, old age, appearance, ethnic background, etc. In general, societies typically lift up the “haves” and put down the “have nots.” For these humble believers, they would be tempted to become discouraged and hopeless because they evaluated themselves by society’s wrong standards—not educated enough, wealthy enough, beautiful enough, or athletic enough. Many believers struggle with great insecurity and even depression because they have accepted society’s negative views of them and their situation—instead of how God views them and their situation. James speaks to these suffering Christians and says, they should “take pride in their high position.” To “take pride” could also be translated to “boast” or “glory.”
Interpretation Question: What does James mean by calling these poor believers to take pride in their high position?
As mentioned, there is actually quite a bit of debate about what James is saying, since he doesn’t clearly explain it. We are left to discern by considering the context. Here are two views:
Instead of focusing on what the world says about them, they must consider their heavenly status in Christ. Christ was also poor on this earth; he lost his father at a relatively young age and had to care for his family. He was mocked because of the neighborhood he was from. They said, “Can anything good come out of Galilee?” He most likely lacked the education others might have from schools in Jerusalem and other places. Eventually, he was rejected, lied about, and crucified by the leaders of Israel. However, though his earthly status was low, his heavenly status was high. He was the Son of God, the Creator of earth, the owner of all things, and the Savior of the world, and while on earth, he never forgot that.
Likewise, though these poor believers might be rejected by the world, they needed to recognize their supreme, heavenly position. They were children of God, co-heirs with Christ (Rom 8:17)—whatever is Christ’s is theirs. They will one day inherit the earth and judge those on the earth, including angels (1 Cor 6:3). If Christ focused on his earthly position and how people viewed him, it might have kept him from doing the things God had called him to—ultimately, saving the world. Likewise, his disciples were also poor, despised, and hated, and yet, through Christ, God called them to save the world. Poor believers may be rejected, but God has called for them to be the salt and light to all. They are immensely valuable. Their earthly body is just their cocoon; they will one day shed their temporary abode and earthly status and be revealed as the children of God.
To respond wisely to their trials, poor believers must recognize their heavenly status. To do the things God has called them to do, they must realize how special they are. The majority of the early church was poor—many of them were slaves—and yet, they turned the world upside down. We now have the gospel because of them and their witness. For James, wisdom for the poor in their trials meant continually remembering their status and mission given by God.
These interpreters focus on the connection of verse 9 with verses 2-4, where James called for suffering believers to consider their trials nothing but joy because God was maturing the believers through them. They should not only consider their situation a joy but take pride in it and boast in it. Why? It’s because their earthly situation was tremendously beneficial from a spiritual perspective. Though Scripture does not say that being poor is better than being rich, it does say that poverty has potential for being spiritually advantageous, and wealth has some strong potential for being spiritually disadvantageous. Christ said it was hard for a rich man to enter the kingdom of God (Matt 19:24). Paul said that the desire to be wealthy is a temptation, and the love of wealth is the root of all kinds of evil—many have pierced themselves with many sorrows because of it (1 Tim 6:9-10). And about the poor, James said, “Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?” (Jam 2:5). The poor are more likely to run to God in the midst of their trials because they see him as their only hope; while the rich are more likely to trust in their bank account—their financial reserves to take care of them—instead of God in their trials. Because poverty is a trial, the poor are more inclined to prayer—seeking God’s wisdom to provide for their situation. If one ever does missions to a third world country, the churches in those nations are often more vibrant than in developed nations. There is shouting, crying, and great religious zeal. Often services can last more than half a day. The poor are more prone to make God their everything, because they have nothing else.
Now with that said, poverty also has many temptations. The poor sometimes have unique temptations towards crime to meet their basic needs. They might be tempted to love money because they have none or even get mad at God. However, their trial also has many unique benefits when properly viewed. That’s why James commands them to take pride in their high position. Christ essentially told his disciples the same thing. In Luke 6:20, he said, “Blessed are you who are poor.” This doesn’t seem to be referring to being “poor in spirit,” as in the Sermon on the Mount, or the poor in general. Christ referred to his disciples who had become poor to serve Christ—leaving their homes and careers to spread the gospel. God would bless them for their sacrifice. Likewise, the Jewish believers James addressed, who were suffering persecution and poverty for Christ, should rejoice in their high position before God.
With all that said, this doesn’t mean that the poor shouldn’t work hard to have a better financial standing. Scripture says that we should work hard to provide for our families and to have reserves to help others in need (cf. Eph 4:28, 1 Tim 5:4, 8, 2 Cor 8:7).
Though poor believers may be mocked, they must remember their high position before God and the fact that their trial is an ideal ground for spiritual growth (cf. Jam 1:2-4). That’s the wisdom James encourages them to apply in their trials so they could endure them with joy and become mature through them. Likewise, we must remember these realities as well so we can benefit from our trials.
Application Question: Which view (1 or 2) do you think fits more with the context? In what ways could poor believers having a low estimation of themselves by accepting the world’s standards hinder their ability to grow in trials and to complete their God-given mission to reach the world for Christ? How should James’ counsel to poor believers affect how we view them (or ourselves)?
But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. So also the rich person in the midst of his pursuits will wither away.
James 1:10-11
Unlike the poor, the rich face a different trial: People celebrate them, rejoice in their success, and want to befriend them. The rich are tempted towards pride—causing them to think highly of themselves and sometimes to even look down on others. Therefore, the rich are called to rejoice in their humiliation. Again, there are various views on what James is saying.
Interpretation Question: What does the text mean by calling the rich to rejoice in their humiliation?
The rich are challenged to remember that their Lord Jesus Christ was rejected and despised by the world and many fellow believers with him. Though the rich may be lifted up in society because of their wealth and abilities, and potentially avoid some persecution because of it, they must remember their true humble position as followers of Christ. Certainly, this is a discipline Christians in developed countries who are not openly persecuted must practice. Although they are not imprisoned like many believers around the world, they must remember that they are associated with them. They must not be fooled or dulled spiritually by a perceived accepted status in their society. Christ and his followers have historically been persecuted by the world, and therefore we must not forget it, even though we may not suffer at the moment. Like the author of Hebrews said to believers not suffering the same torment as others, “Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment” (Heb 13:3). We must rejoice in our humiliation—our association with Christ and suffering saints—and respond accordingly.
Therefore, the first view applied both to the poor and rich is to not focus on their material status but their spiritual status—associated with Christ. This will deliver the poor from discouragement and anger with God and deliver the rich from pride and spiritual apathy, which they so commonly struggle with. God has called wealthy and less persecuted believers to help those who are persecuted and to use their resources to support kingdom work throughout the world (cf. Matt 25:34-40, Lk 16:1-13).
These interpreters connect verse 10 with verses 2-4. Though the poor live in a constant state of trial (a high status) which reveals their vulnerability and need for God, the rich don’t. Therefore, the rich should rejoice when they are humbled. Trials reveal to them that they need God and reminds them that their wealth and their life will pass away just like the wildflowers (v. 10-11). Though flowers bloom and are beautiful for a season, that season is brief. The weather quickly changes causing them to wither. That’s how the rich man’s life and wealth are. Circumstances change—the stock market may crash, their health may fail resulting in an inability to work, or they might get caught up in litigation. Wealth is not something that we should put our trust in. Therefore, the rich should rejoice when God reminds them of the brevity of wealth and life. Nobody can take their wealth with them to eternity. Though the world exalts the wealthy, death is the great equalizer of people. We will all die.
The fact that life is fleeting should remind us to focus more on eternity instead of temporary things. For that reason, the wealthy should be thankful when they experience constant reminders of how temporary their life and wealth are. Those are meant to remind them to focus on God and eternal things. In developed nations, we need to consider this reality constantly. We are constantly tempted to be consumed with moving up the corporate ladder, getting the latest electronic products, watching the newest movie releases, and enjoying leisure. We are tempted to live from high to high (and document them all on social media). While doing this, we often forget that life is fleeting. God has a purpose for us in building his kingdom; therefore, we must live for eternity.
The reason some believe that the rich in this text are not believers is because the poor are called believers (v. 9, “lowly brother” ESV), but the rich are not. Also, James later refers to the wealthy who were not believers persecuting those who were. For example, in James 2:6-7, James describes how the rich were dragging believers to courts and blaspheming God’s name. Furthermore, some believe the wealthy landowners who were oppressing their poor workers in James 5:1-6 were not believers.
If James is writing directly to the unbelieving rich, he is writing like an Old Testament prophet who would at times address the oppressors (or even unbelieving nations) in his letter. If this is happening, James is speaking with irony. The rich unbelievers oppressing the Jewish Christians should boast in their approaching death. The irony is meant to shock these unbelievers and bring them to repentance.
James calls for the rich believers to focus on their low status, as those affiliated with Christ and suffering saints. This would remind them to not be haughty, to be faithful in serving Christ, to work to relieve the pain of the saints, and to continue spreading the gospel. When these wealthy believers went through trials, it should remind them that they and their wealth are like wildflowers—briefly here today and gone tomorrow. Again, they should live for the kingdom instead of temporary things.
Application Question: Which view seems most correct to you (1, 2, or 3) in the context? In what way is wealth a trial for believers (cf. Dt 6:10-12)? How can we keep our mind on spiritual things and not secular things when not going through trials? In what ways is James’ challenge to the wealthy needed to be heard by Christians in developed nations who don’t live in constant lack?
Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.
James 1:12
Wisdom from God not only makes us properly evaluate ourselves and our trials but also enables us to focus on God’s reward while in trials. God’s wisdom makes us look past the temporary to the eternal, which sustains us in difficult times.
Observation Question: What aspects of God’s reward should we focus on in our trials?
When James says, “Happy is the one who endures testing,” it can also be translated “Blessed is the one….” As hard as it may be to discern this in the various tests of life, whether that be the tests of poverty or wealth, we must realize that during these tests God is with us to bless. These blessings are both present and future oriented. During trials, God’s blessing is experienced as he equips us to persevere, transforms us into his image, and gives us joy as we focus on him (Jam 1:2-4). Therefore, as we experience God’s grace in these areas, we must rejoice and give God thanks. We must remember the truth that those who hope in the Lord will renew their strength, mount up on eagle’s wings, run and not grow weary, and walk and not faint (Is 40:31). Even if we’re in a season where we’re just walking and not fainting, that is God’s blessing for those hoping in him. In addition, divine joy is a fruit of the Holy Spirit which is given as we abide in God (Gal 5:22). It is not based on our circumstances. Therefore, we must pursue it and seek to maintain it in our trials by abiding in God (Gal 5:16)—as we do this, we experience God’s blessing in our trials, his happiness. While in trials, we must focus on God’s blessing—perseverance, growing in character, and divine joy through the Holy Spirit.
With that said, God’s blessing is also future-oriented, which we will consider.
The word “crown” does not refer to the crown of royalty but the one earned in an athletic contest. It was the winner’s crown—the wreath placed on the winner’s head. It is called the crown of life. There is some argument about what the crown refers to.
Interpretation Question: Is the crown of life for all believers or only for those who are especially faithful during trials?
(1) Those who believe this crown is given to all believers point to the fact that the “crown of life” can be translated the “crown which is life.”1 This would mean that our perseverance and faithfulness in the various trials and tests of life prove that our faith is genuine—that we are truly saved. Therefore, though we all receive eternal life at the moment of faith (cf. John 17:3), the crown of life would be the full experience of it in heaven, which is for every believer. For further support that this crown is for every believer, they point to the fact that this crown is promised to those who “love” God. In Scripture, loving God is a characteristic of all true believers. First John 5:1 says, “Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.” Again, this fits with one of James’ major themes, he is providing tests of true salvation. Persevering through trials, instead of turning away from God in them (and ultimately denying him), proves that our faith is genuine. Therefore, we should be motivated to persevere in trials because one day we will receive the full experience of eternal life. This life is short, but our next life and its blessings last forever.
(2) Those who believe the crown is a special reward for those who persevere through suffering faithfully point to the fact that it is an athletic crown—one earned—instead of one given to royalty as a birthright. Since salvation is not something earned, they believe it’s best to consider this crown as one of the many rewards God promises believers for faithfulness. It then would be similar to how, in the Sermon on the Mount, Christ called those who were persecuted for righteousness to rejoice because their reward is great in heaven (cf. Matt 5:10-12). In heaven, not everyone will receive the same rewards. They will be given based on faithfulness. Therefore, the crown of eternal life might refer to a greater capacity to experience the joys of heaven. It’s been said that in heaven everyone’s cup will be full, but some will have bigger cups. For that reason, in trials, we must focus on future rewards as a motivation to persevere. This seems to be what Paul referred to in 2 Corinthians 4:16-18 as he discussed his own sufferings:
Therefore we do not despair, but even if our physical body is wearing away, our inner person is being renewed day by day. For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comparison because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal.
We must focus on the greater glory that persevering through trials is producing in heaven for us—a greater glory which makes our current sufferings light in comparison.
Either way, this crown pushes us to focus on eternity and how great it will be in comparison to our short experience of trials in this life. Both focusing on God’s present blessing and the eternal one will help us persevere in trials.
Application Question: Which interpretation of the crown of life (1 or 2) seems best in context? How has the experience of trials helped you grow in eternal hope and expectation (cf. Rom 5:3-4)? Is it wrong to be motivated by heavenly rewards? Why or why not?
Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.
James 1:12
Many commentators believe that not only is our love for God one of the reasons God will reward us in heaven, but also, as an implication of James 1:12, our love for God is possibly our greatest motivation to persevere under testing and temptation.
David Guzik said this, in considering temptation specifically:
Some resist temptation because of the fear of man. The thief suddenly becomes honest when he sees a policeman. The man or woman controls their lusts because they couldn’t bear to be found out and thus embarrassed. Others resist the temptation to one sin because of the power of another sin. The greedy miser gives up partying because he doesn’t want to spend the money. But the best motive for resisting temptation is to love Him; to love Him with greater power and greater passion than your love for the sin.2
Charles Spurgeon’s comments are also helpful:
“So that those who endure temptation rightly, endure it because they love God. They say to themselves, ‘How can I do this great wickedness, and sin against God?’ They cannot fall into sin because it would grieve him who loves them so well, and whom they love with all their hearts.”3
As we grow in love with God, we will better persevere in trials and stand against temptation. We grow in love for God as we spend time with him, continually reflect on his goodness (and past goodness), and serve him faithfully. Unfaithfulness only pulls our hearts away from his and weakens us in our trials.
Application Question: In what ways is love for God a great motivation to persevere in trials or be faithful when tempted? How has growing in love for God been a protection for you in trials and temptations?
What is practical wisdom for our trials?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 MacArthur, J. F., Jr. (1998). James (p. 42). Chicago: Moody Press.
Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one. But each one is tempted when he is lured and enticed by his own desires. Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.
James 1:13-15 (NET)
How can we conquer temptation?
Again, James is writing Jewish Christians who have been scattered throughout the ancient world because of religious persecution. He comforts them by teaching that God is in control of their trials, using them for their spiritual maturity. Therefore, they should rejoice and persevere in them (Jam 1:2-4).
With that said, James realizes that with every trial comes a temptation. In fact, he uses the same Greek word throughout Chapter 1 for both trials and temptations. They always come together. When God placed the forbidden tree in the Garden of Eden, it was a test to prove the faith of Adam and Eve. However, with that test came a temptation, as Satan tempted them to eat of the tree. When God tested Abraham by asking him to sacrifice his son in Genesis 22, there was also a temptation. The temptation was to not trust God and therefore disobey him. With Job, God allowed Satan to bring various trials into Job’s life—financial, family, and physical health trials. God allowed Satan to do this in order to prove and build Job’s faith, while Satan’s purpose was to hurt Job’s faith—by tempting him to curse God. Trials and temptations always go together. We can either grow through our trials or be crushed by them—wandering further away from God (and others) because of them.
Therefore, James addressed this reality when writing these suffering Jewish Christians. His purpose was to equip them to conquer temptations that came alongside their trials. Likewise, we must realize with our trials, there are various temptations which we must respond to appropriately. James doesn’t say “if” tempted but “when” tempted (v. 13). Temptations continually happen to us all, so we must be prepared for them. In this study, we’ll consider principles for conquering our temptations.
Big Question: What principles about conquering temptation can be taken from James 1:13-15?
Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one.
James 1:13
When James commands these believers to not think of God as tempting them in their trials—inciting them to do evil—it was because he understood human nature. Since Adam’s fall in the garden, humanity has been prone to evade responsibility. When God asked Adam if he ate of the forbidden fruit, he immediately blamed God and the woman. He said, “The woman whom you gave me, she gave me some fruit from the tree and I ate it” (Gen 3:12). Then, the woman blamed the serpent. Now, this is humanity’s natural tendency—to blame others and evade responsibility. Therefore, people are quick to blame parents, friends, bosses, churches, and government. Sometimes, they even blame the sin itself by calling it a disease or an orientation, as if there was no choice involved. Ultimately, people blame God. Proverbs 19:3 says, “A person’s folly subverts his way, and his heart rages against the Lord.”
These Jewish Christians might have been especially tempted to blame God because of pagan influence from the societies they lived in. Pagans commonly blamed the deities for everything. Since pagan deities originated from human imagination, they had human desires, including their flaws. They were lustful, deceptive, short-tempered, and generally evil. They warred with one another and people. They came down and had sex with women, deceived people, etc. Therefore, some Jewish Christians might have thought God was the same. To combat this, James said God cannot be tempted by evil nor will he tempt anyone. Essentially, James said the God of the Bible is not like pagan deities—he is absolutely holy, perfect, and incorruptible. Scripture teaches that God hates sin so much that people deserve death for only one sin (Rom 6:23). Yet, because God is also loving, he sent his Son to die for the sins of the world, so we might have salvation through faith in him (John 3:16). It was important for these believers to understand God’s character so they wouldn’t blame God, but also, so they would be victorious over temptation. If we become angry at God and turn away from him, especially in trials, we lose the ability to stand against temptation.
Interpretation Question: In what ways are people tempted to blame God for their sin?
James’ point is clear: people will never conquer temptations they encounter if they continually blame God or others, and neither will we.
Application Question: In what ways have you seen or experienced this tendency for people to blame others and avoid responsibility? Why are people so prone to this?
But each one is tempted when he is lured and enticed by his own desires.
James 1:14
In this text, James is not focusing on outside temptations such as the world and the devil; he will do that later (cf. Jam 3:15, 4:4, 7). He focuses on our primary enemy—our own desires. God is not our problem James says; it’s the evil nature that we are born with. In Matthew 15:19, Christ said it this way: “For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.” Likewise, in Galatians 5:19-21, Paul said:
Now the works of the flesh are obvious: sexual immorality, impurity, depravity, idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder, drunkenness, carousing, and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
John Calvin described James’ purpose as “to teach us that there is in us the root of our own destruction.”1
Yes, in order to conquer temptation, we cannot blame God, others, the devil, the government, or anyone else. We must look ourselves in the mirror and recognize how bad our nature really is.
Because our nature is so corrupt, God did two things for us:
In Romans 6:6, Paul says, “We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.” This doesn’t mean that we no longer have a sin nature; it just means that on the cross Christ conquered it. We are still tempted by it, but we are no longer slaves to it—our inability to defeat it has been removed. Paul said this reality is something that believers should “know” and that we must constantly “consider.” In Romans 6:11, he said, “So you too consider yourselves dead to sin, but alive to God in Christ Jesus.” After we build a correct theology of our sin nature, we must accept Christ’s victory over it and battle from that reality. Knowing that we have victory over a certain sin or inclination is very important. It gives us encouragement to fight, even when it seems like we are losing. It helps us fight the lies of the enemy who says we’ll never get free or that we’re not even a Christian.
Our fight against sin is similar to Israel being sent into the promised land to conquer the cities with giants in the book of Joshua. The victory was won because God said it was, but they still needed to go fight the battle in faith. If they doubted God or weren’t obedient to him, they could still lose and even become enslaved. However, the victory was ultimately a sure thing, and that is true for us as well. As the Israelites fought based on God’s promise, we must fight based on what Christ did for us on the cross—he paid the penalty of our sin and broke the power of it. Yes, we are still tempted, but the victory is ultimately ours. The outcome of the war was settled 2000 years ago, but we must faithfully fight our battles until the war is over. Because of Christ’s victory, we don’t have to be slaves to sin, doubt our ability to walk in victory (even after failures), or doubt the ultimate outcome. It was settled on the cross; therefore, we must take courage in our fight and fight in faith.
Paul described this in Galatians 5:16-17:
But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.
This battle inside us has often been described as two fighting dogs, and the dog who wins is the one that we feed. (1) We must live in the Spirit by constantly being in God’s Word and obeying it, fellowshipping with saints, serving, and worshipping. (2) But, not only must we live in the Spirit, we must starve the flesh. We must avoid things that would excite our sinful nature or strengthen it. As we do this, God’s Spirit empowers us to conquer the flesh; therefore, we can start to have sustained victory over our sinful inclinations. (3) When we fall into sin, we should look at those failures as hunger pains. We are not feeding the Spirit as we should. Like Paul said, if we live in the Spirit, we will not fulfill the lusts of the flesh (Gal 5:16).
A great deal of becoming spiritually mature is learning how to live in the Spirit instead of visiting it—consistently reading the Word, praying, attending small group and church, serving, etc. In addition, again, part of spiritual maturity is learning how to starve the flesh. The immature often stir up their flesh through the TV they watch, the music they listen to, and the friendships they cultivate—therefore they continually succumb to it. With the mature, like Paul, they declare that “nothing good lives” in them (Rom 6:18), and therefore, they flee temptation and pursue righteousness with other mature believers. In 2 Timothy 2:22, Paul said this to his mentee, Timothy: “But keep away from youthful passions, and pursue righteousness, faithfulness, love, and peace, in company with others who call on the Lord from a pure heart.”
In order to conquer temptation, we must recognize the root. When we blame others, we focus on the wrong culprit. It doesn’t mean Satan and others don’t have any responsibility; it just means our victory is based on recognizing our sinful nature and conquering it through the Spirit. Are you living in the Spirit and therefore conquering the flesh? Or are you succumbing to the flesh by not prioritizing your spiritual life?
Application Question: In what ways have you experienced more consistent victory over sin when “living” in the Spirit instead of inconsistently “visiting” it (Gal 5:16)? How is God calling you to grow in “living” in the Spirit and “starving” the flesh? How would you encourage a Christian with Scripture who is continually succumbing to a sinful inclination or action?
But each one is tempted when he is lured and enticed by his own desires. Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.
James 1:14-15
Next, James describes temptation’s course and ultimate end. It is clear that temptation is not static—it is always leading one in the direction of death and destruction. James’ clear implication is that the longer we stay on the course, the more prone to sin and its devastating consequences we will be. Likewise, the earlier we abandon the course, the more victory and fewer consequences we will experience.
Observation Question: What is temptation’s course?
Temptation’s steps are often summarized by four words beginning with “D.”
The verbs “lured” and “enticed” are very instructive. “Lured” was used of a hunter setting a trap to catch an animal, and “enticed” was used of a fisherman baiting a hook to lure fish.2 With fishing specifically, the fisherman hides the hook inside the bait, and the fish is drawn to the delicious looking bait which is hiding the deadly hook. In a similar manner, we are enticed and lured by temptations to do evil.
The deceptive bait is that sin is always presented as fun, exciting, fulfilling, and as if we can’t live without it. However, the consequences, which ultimately lead to our destruction, are the hook. Eve would never have eaten from the tree if the temptation was, “Eat this, you will constantly fight your husband. The discord in your marriage will show up in your children’s lives. Your oldest son will kill your youngest son. Eventually, the whole world will be destroyed because of your offspring’s evilness!” No, the deception was, “Eat this and you will be like God!” Temptation starts with the deception. It shows the fun of hanging out with friends or the fulfillment of some desire; it doesn’t show the continually worsening after-effects.
Therefore, in order to stop the process of temptation, we must recognize the deception—the hook which will eventually hurt us and others. We recognize deception by thoroughly knowing the truth, which is God’s Word. David said, “In my heart I store up your words, so I might not sin against you” (Ps 119:11). Like Christ being tempted in the wilderness, we must respond to every wrong thought with God’s Word and then turn away from it—shut the TV off, close the book, change the conversation, leave the situation to stay away from the potential temptation.
The word “desires” is neutral—it can refer to both good and bad desires. In the context, it refers to natural desires fulfilled in an evil way. There is nothing wrong with being hungry, but when we continually overeat, it becomes gluttony. There is nothing wrong with leisure—sleeping and watching TV—but when we do it too much, it turns into slothfulness. Sexual desire is good. It was meant for people’s enjoyment inside the marriage union of a male and female and to produce offspring. However, when it happens outside the marriage union, it is sexual immorality. Likewise, Satan constantly tempts us to fulfill our natural desires in perverted ways—dragging us away from God and his perfect will for our lives.
To stop the temptation process at this point, again we must recognize ungodly desires and repent of them. If we fight temptation on the heart level, it will never become an action. In 2 Corinthians 10:5, Paul described spiritual warfare as taking “every thought captive to make it obey Christ.” As we repent of wrong thoughts, ask for God’s grace to overcome them, and fill our mind with God’s Word, we can control our sinful desires. In Psalm 119:37, David prayed, “Turn my eyes away from worthless things; preserve my life according to your word.”
James said when desire conceives, it brings forth sin (1:15). He leaves the hunting and fishing terminology and begins to use pregnancy terminology. Sin does not only refer to a specific act; it refers first of all to an accepted and nurtured ungodly thought. Christ said that to lust after a woman is to commit adultery (Matt 5:28). It’s important to consider that James says desire leads to sin, which means desire or temptation is not necessarily sin. When tempted both from within by our sin nature and also from without by the world and the devil, we are not sinning. In fact, since “tempted” in the original language is in the present tense, that tells us that temptation will be constant and continual. We are bombarded with temptation all the time. Temptation becomes sin when we choose to continually think on it, which cultivates our sinful desires. If we see something provocative, it’s not a sin to see it; it’s a sin to continually look at it and cultivate the evil desires that arise from seeing it. If we have a wrong thought, we haven’t sinned; it’s the acceptance and cultivation of that wrong thought which is sin.
The fact that being tempted is not a sin is very important to consider because some Christians are especially sensitive to sin (which is good), but because of this, they get overly discouraged when constantly tempted with wrong thoughts or inclinations. Satan can essentially depress and immobilize them by constantly attacking. He will even tempt them to think they’re not Christians because of their struggles! Because of this reality, it is crucial to remember that it is not sin to be tempted. This will be our battle while living in bodies affected by sin and living in a sinful world. Growing in spiritual maturity doesn’t mean that we will battle temptation less; it just means that we will become more victorious over temptation and that temptation will have less power over us.
Interpretation Question: What does James mean by “death” (Jam 1:15)?
After sin is birthed and becomes fully grown, it gives birth to an even uglier child called “death” (1:15). To be “full grown” refers to going from cultivating a sinful thought, to practicing a sinful action, probably to making the sinful action a habit, and so on (v. 15). Sin always has drastic consequences, which is especially true for children of God. Hebrews 12:7-8 says,
Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons.
The writer says that every child of God receives discipline, and if we don’t, we are illegitimate. When a child of God is in sin, God rebukes him through the Word, oftentimes by his reading the Bible or through another believer. If he doesn’t repent, God disciplines him through trials which are meant to turn him away from sin and back to God (Heb 12:5-6). If he still continues in sin, it may result in death. There are three possible types of deaths that James may be referring to (1:15).
(1) God may discipline a believer by allowing him to experience an early death. This is what happened with the Christians in 1 Corinthians 11. They were abusing the Lord’s Supper, and in 1 Corinthians 11:30-32, Paul said this to them:
That is why many of you are weak and sick, and quite a few are dead. But if we examined ourselves, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned with the world.
Part of God’s discipline for these believers who continually abused the Lord’s Supper (and one another by doing so) was an early death. Therefore, James warned these believers against continually practicing unrepentant sin, and consequently, experiencing an untimely death because of God’s discipline. Ananias and Sapphira experienced early deaths as well (Acts 5:1-10), and John warned the believers in Ephesus of the same thing when he said this in 1 John 5:16-17:
If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that. All unrighteousness is sin, but there is sin not resulting in death.
(2) In addition, since James is writing to some who professed Christ but weren’t truly saved (cf. James 2:17-19, faith without works is dead), he also might be saying that continually practicing unrepentant sin might prove that they are not saved—which ultimately results in eternal death. Eternal death is separation of the body and soul from God’s favor eternally (cf. Jam 5:19-20). Since James continually used the Sermon on the Mount as a template for the book, unsurprisingly, Christ taught the same thing as well. In Matthew 7:22-23, Christ said:
On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’
These professing believers who continually practiced unrepentant sin while professing to know the Lord were ultimately separated from God’s favor eternally. In 1 Corinthians 6:9-10, Paul also warned believers that the continual practice of unrepentant sin might prove false faith:
Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God.
It is not that believers are saved by their works or kept by them; it’s that a continual life of sin may prove that one had never been saved—that they never truly “knew” the Lord (Matt 7:23). Those who are born again are new creations in Christ (2 Cor 5:17), and there should be changes in their lives, including how they relate to sin. First John 1:6 says, “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth.”
(3) Finally, James might also have in mind how sinful desires commonly lead to death in the sense of murder—including suicide, homicide, abortion, and war. Cain was jealous of his brother Abel—leading Cain to murder him (Gen 4). David’s lust led him to commit adultery and then murder (2 Sam 11). Judas’ betrayal of Christ led to Christ’s crucifixion, shame for Judas, and ultimately Judas committing suicide (Matt 27:3-5). James later shares how these scattered Jewish believers were warring with and murdering one another because of their unfulfilled, evil desires (4:1-2). We must realize this when dealing with temptation. Satan desires to steal, kill, and destroy (John 10:10)—his ultimate goal with temptation is to lead people to death and its various forms.
Because of the grave consequences of temptation which those believers were especially prone to because of the trials they were encountering, James strongly warned them: Temptation gives birth to sin and then sin to death—either an early death, eternal death, or murder. Therefore, to not fall to temptation, one must consider the final outcome—death in its various forms—and abandon the course before it’s too late. We must soberly consider James’ warning as well.
Application Question: Why is it so important for believers to recognize that being tempted, such as having a wrong thought or inclination, is not a sin? If God will discipline believers even to the point of allowing an early death, in what ways should this affect how we counsel believers living in unrepentant sin or how the church (as a whole) responds to them?
Here are a few further applications to consider:
Application Question: What specific vulnerabilities do you struggle with? How do you protect yourself from stumbling in them? How can one find good accountability partners? Who are your accountability partners and how do you serve one another in those roles?
James writes to these saints experiencing various trials and encourages them on how to conquer temptation.
Copyright © 2021 Gregory Brown
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Don’t be deceived, my dear brothers and sisters. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.
James 1:16-18 (NET)
How can we protect ourselves from being deceived about God when encountering trials? Trials are inevitable, and temptations always come with them. One of those temptations is to question and doubt God’s goodness. James writes to Jewish believers who were being persecuted for their faith. It’s clear that some of these believers were already starting to question God’s character because of their difficult circumstances. Some were even accusing God of tempting them to do evil (1:13). When James said, “Don’t be deceived,” it can be literally translated, “Stop being deceived” (1:16).1
People are especially vulnerable to this deception when going through trials. This is true both because of temptations from Satan and inclinations from our depraved nature (cf. Jam 1:14). When God allowed Job to encounter trials, God’s purpose was to test Job’s faith—to reveal that it was genuine—and to make his faith stronger. Satan’s purpose through Job’s trials was to tempt him to curse God (Job 1:11). Many of us have seen or experienced this in various ways. When going through a difficult problem at church—a pastor has a moral failure or there is church conflict—people often begin to attribute these failures to God, doubting his goodness, and some even his existence. Even after Adam sinned in the garden, his first inclination, stemming from his newly formed sin nature, was to blame God. He said, “The woman YOU gave me, gave me the food, and I ate!” Our unredeemed nature commonly tries to avoid responsibility for evil—blaming everybody, including God and sin itself (often calling it a disease).
Therefore, James seeks to equip and protect these believers from being deceived into doubting and blaming God and potentially turning away from him when experiencing trials. In James 1:16-18, we learn several principles about protecting ourselves (and others) from this deception.
Big Question: According to James 1:16-18, how can believers protect themselves from the deception of doubting, accusing, or even rejecting God because of trials?
Don’t be deceived, my dear brothers and sisters. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
James 1:16-17
When James describes God’s gifts as “good” and “perfect,” these adjectives might simply be synonymous. In that case, the repetition is meant to emphasize that God is a “superb Giver.”2 But, “good” and “perfect” could also have different emphases. “Good” would then seem to refer to the character of the gift. God only gives things that are righteous and good and never evil. He only gives us good things like life, breath, friendship, opportunities to grow, etc. “Perfect” might then refer to how God gives us exactly what we need.3 Do we need love? He gives us family, friends, and church. Do we need discipline and patience? He puts us in situations to develop them. God’s gifts are always good in character and match perfectly what we need. Because God knows us individually, he is always giving us the unique gifts that we need for our development.
With that said, since the context of James’ comment is trials and how God uses them to mature us (1:2-4), it is clear that James even sees the trials we experience as God’s good and perfect gifts. This is important to recognize in order to keep us from getting angry at God or falling away from him when encountering difficulties. God is in control of our trials. He will never allow us to be tried beyond what we can bear (1 Cor 10:13), and he only gives what is good and perfect, so we can become more like Christ (Rom 8:28-29).
God being in control of trials and them being gifts is taught in other places in Scripture. When Paul wrote the Philippians, who were suffering persecution for the faith, he said, “For it has been granted to you not only to believe in Christ but also to suffer for him” (Phil 1:29). The word “granted” was used of gifts. Both the ability to believe in Christ and suffer for Christ is a gift from God. Likewise, the author of Hebrews said this to suffering saints, “Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline?” (cf. Heb 12:7; cf. 12:4, 13:3, 10:32-36). They were to consider all suffering as discipline—something God was using to make them holy (cf. Heb 12:11).
Therefore, if we are going to protect ourselves from deception in the midst of our trials—to think God doesn’t love us or that he’s rejected us—we must have a proper view of our trials. They are gifts from God meant to help us grow. When we view them as such, like Paul considering his thorn in the flesh which God wouldn’t take away, we can rejoice in them because we know God is using them for our good (2 Cor 12:9-10; cf. Jam 1:2). These trials include ones from Satan, from evil people, ones that come from our own mistakes, natural disasters, and even random events. All of these are somehow under God’s sovereign hand and being used for our temporal and eternal good (Rom 8:28-29).
No doubt, the greatest example of this truth—how even trials are God’s good gifts—is demonstrated in the cross. The murder of God’s Son by evil men is the worst thing that ever happened in the world; however, it is also the best thing that ever happened in the world. This trial—though horrible and undeserved—was under God’s control and was ultimately good and perfect, meant to bless the world. It paid the penalty for our sins and resulted in Christ’s exaltation (Phil 2:6-11) and our salvation (John 3:16).
If we are going to be protected from a wrong view of God in our trials, we must recognize the nature of God’s gifts. He will only give us good things—nothing evil. His gifts are perfect—perfect for us and meant to help us mature.
Application Question: How can we remember that our trials are good and perfect gifts from God when they are so difficult? In what ways have certain trials turned out to be God’s special gifts in your life?
Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
James 1:17
One of the greatest protections against an accusation directed toward someone is that person having godly character. When someone gossips against a person whose life is above reproach, people are less likely to listen and will commonly give the accused the benefit of the doubt. In their mind, they would assume, most likely, there must be a misunderstanding or that it was a false accusation. Likewise, one of our greatest protections against wrong thoughts and accusations against God is knowing his true character.
In trials, Satan is quick to attack our view of God. When he tempted Eve, he told her that God knew that if she ate of the forbidden tree she would be like God. Essentially, he attacked God’s character—wanting her to believe he was holding back the best from her. Satan does the same with us, and unfortunately, our unredeemed flesh is prone to accept those lies. Therefore, to protect ourselves from being deceived about God, we must know and be convinced of God’s character.
For that reason, James tells these suffering believers several things about God in order to increase their knowledge and trust in him.
Observation Question: In James 1:17, what does James tell these believers about God’s character?
1. God is good. This is done by implication. When James says that God only gives good and perfect gifts, the implication is that God’s character is good. God is good, and therefore, he only gives good and perfect gifts to his people. James had already told these believers that it was impossible for God to tempt or be tempted (1:13). Why? It’s because God is holy and good. He won’t do anything that contradicts his holy character. When tempted to doubt God or become angry with him in trials, we must recognize that God’s character is good, and he only does what is good, including how he gives gifts.
2. God is the Creator. James calls God the “Father of the heavenly lights” (v. 17). In this, he referred back to Genesis 1 when God created the solar system including the sun, moon, and stars through his spoken word. The lights themselves were actually some of God’s good gifts to humanity. They were given to chart times and seasons. The sun in particular provides heat and light—enabling life to grow and prosper on the earth. God created light, and he also created humanity. He is our good Father. The implication is, if God created humanity and gave them good gifts like the sun so they could live, then God’s desire is to bless humanity—not hurt them. Just as he gave us light, he gives us many other good things.
3. God does not change. When James says God “does not change like shifting shadows” (v. 17), he compares God to our experience with the sun, moon, and stars. Though the sun, moon, and stars don’t change, from our earthly viewpoint, it seems like they do. For example, with the sun, we have cloudy days when we don’t see the sun at all. The movement of the clouds affects our ability to receive light. Also, the movement of the earth affects our ability to feel heat. Though the sun appears to change from our earthly perspective, in reality, it’s the same. Likewise, our relationship with God is similar. He doesn’t change. He stays the same at all times. There are times when he feels distant, but that is based on us changing—not him. Unlike the clouds, God doesn’t shift or change.
Understanding God’s unchangeableness or immutability, which is the term scholars use, is very important. This means that he was holy thousands of years ago, and he is holy now. He was merciful thousands of years ago, and he is merciful now. God is the same yesterday, today, and forever (Heb 13:8). People are always changing which makes it difficult to truly get to know them. They like a specific meal, get sick from it one time, and now they don’t eat it anymore. People are always changing, but our God stays the same. We don’t have to worry about his character being changed by some circumstance—for instance, him becoming evil or not keeping his promises. Though there are times in Scripture that says God repented or changed his mind (cf. Gen 6:6), that doesn’t refer to his character changing. It refers to him responding to people’s change in character.
He judges when we are in unrepentant sin and, yet, forgives when we confess. These are a reflection of his immutability—he is always just and at the same time merciful. Essentially, James said to these suffering Christians, “God has not changed! He is still good. Only your circumstances have changed which is affecting your view of him! Trust what Scripture says about God because he is unchanging.”
If we are to protect ourselves from deception about God, we must know his character. We learn more about his character by studying his Word and considering his works such as creation. Jesus told the disciples to look at the lilies of the field to learn about God’s care for creation and, therefore, help them stop worrying (Matt 6:25-34). We also learn about God’s character by walking faithfully with him both in good times and bad times—developing a history with God. Then, we can look back at times of God’s faithfulness to encourage us when tempted to doubt. We can remember times he delivered us from Egypt, split the Red Sea, provided manna in the wilderness, and provided fire by night and clouds by day to guide us. As we faithfully walk with God, we develop a history with him, which can encourage us in the various seasons of life. Even when not walking faithfully with God, we’ll find that he is still faithful to his character. He will faithfully discipline us to turn us back to himself (Heb 12:6-8), and when we return, he will graciously forgive (1 John 1:9).
God is good. He is the Creator, and he is immutable—meaning he always stays the same. Understanding these realities will protect us when tempted to doubt, accuse, or turn away from God when experiencing difficult things. These difficulties are just clouds, which affect our view of God. However, God has not changed; he is still good like he’s always been.
Application Question: Why should God’s immutability (unchangeableness) encourage us, especially when in trials? What other aspects of God’s character encourage you most when going through hard times and why? Are there certain verses or stories about God and his faithfulness which commonly encourage you when going through difficulties? If so, which?
He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.
James 1:18
After talking about God’s good and generous character, James provides another example of his goodness in the believers’ new birth. Salvation is the best gift one can receive from God. The implication is if God did everything to save us eternally, won’t he take care of us in the meantime, especially when encountering trials?
Observation Question: How does James describe the new birth?
Though experientially with believers, we all came to a place in our life where we heard the gospel, repented of our sins, and chose to follow God, Scripture tells us this work began with God, even before the foundation of the earth. Ephesians 1:4-5 says,
For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love. He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will
Some believe that God doesn’t really choose believers; he simply looks into time and recognizes that we would eventually choose him. So he chooses us before time because he knew we would choose him. However, that really is no choice on God’s part at all, and it is inconsistent with the rest of Scripture.
Scripture teaches that even our ability to believe is a gift of God. Philippians 1:29 says, “For it has been granted to you not only to believe in Christ but also to suffer for him.” Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” We couldn’t choose God unless he first chose us and gave us faith.
If this were not enough, Scripture teaches something called human inability—or others call it human depravity. Romans 8:7 says, “because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.” Also, 1 Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” When sin came into the world, it affected people in such a way that they reject God, cannot understand his Word, and cannot obey him. This is why God had to choose some before time. If he didn’t, nobody would choose him. In God’s justice, he judges those who willingly choose to reject him, but in his mercy, he chooses a remnant and gives them grace to believe. Therefore, no one can boast about their salvation (Eph 2:8-9)—it was all a work of God, a gift of his grace to evil people.
This is a mystery, but Scripture teaches it. Humanity left on their own will always reject God. That’s how sin affected their nature. For example, the lion will always choose meat over salad—it’s his nature. That’s how our sin nature is—it will always reject God, apart from grace. Therefore, to save some, God had to elect them, give them faith at some point in time, and then give them a new nature which could understand God’s Word, obey it, and faithfully follow him.
With that said, again this is a mystery. Though God chose some before time—Scripture says the gospel is open to all, and all are urged to receive it. It teaches people will not be saved if believers don’t pray for them and share the gospel (cf. Ez 22:30, 1 Tim 2:1-4). The means of God saving some is through the faithful work of believers. Romans 10:14 says, “…And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them?”
And when unbelievers repent and believe, they later learn the mystery that they were elected before time, and that their ability to repent and believe was a gift of grace. The gospel call and election are often described as one door: In the front, it says, “Whosoever shall call upon the name of the Lord shall be saved.” However, when walking through the door and looking back, it says, “Elect! Chosen before time!” It is truly a mystery! Though this mystery is controversial in the contemporary church—often causing debate and conflict—for the early church, it was their great boast. They called each other elect (cf. 1 Pet 1:2, 2 John 1:1) and worshiped God for his wisdom and mercy in election (Rom 11:33-36; cf. Matt 11:25-30 where Christ worships God for election).
“The word of truth” is used generally to refer to all of the Bible; however, in this text, it refers specifically to the gospel. Ephesians 1:13 uses the phrase in the same way: “And when you heard the word of truth (the gospel of your salvation)—when you believed in Christ—you were marked with the seal of the promised Holy Spirit.” The way God saves someone starts before time with election. Then, there is a moment in time when they hear the gospel—that they were separated from God and under judgment because of their sins, that Christ died on the cross to pay the penalty for their sins and rose from the dead, and that they must believe in Christ’s work and follow him. Then, by God’s grace, they believe and are saved. At that moment, they are born again—God gives them a new nature and the Holy Spirit. They find that they have new desires—a desire to worship God, pray, read God’s Word, obey God, go to church, share their faith with others, and the like. They become new creations in Christ (2 Cor 5:17).
With that said, there are different views on when exactly the new birth begins: Some believe that it precedes faith. (This is probably the most common Reformed view.) In the new birth, God takes somebody who is dead in their trespasses and sins, gives them new life so they can believe and be saved (cf. Eph 2:1-6). Others believe that the new birth succeeds faith—happens after it. The ability to believe is still a gift from God (cf. Eph 2:8-9, Phil 1:29) since people do not have the ability to believe apart from grace. However, the new birth is the imparting of the new nature after belief, instead of it being given so one can believe. There are good arguments on both sides. Crucial to deciding is considering how Jesus talks about the new birth to Nicodemus in John 3:1-8. There, he talks about the need to be born again to enter the kingdom of God. He compares this experience to the wind. We can’t see the act of someone being born again, but we can see the effects, even as we can tell when the wind is moving something. Since Nicodemus asks Christ, “How can these things be?” when trying to understand what being born again meant and then Christ responds with the need for people to believe in Christ to have eternal life (3:9, 15-16), it seems that the actual act of being born again happens after God imparts faith to believe the gospel. Also, John 1:12 says, “But to all who have received him—those who believe in his name—he has given the right to become God’s children.” Again, it seems that becoming children (being born again) comes after receiving Christ. With that said, the choice ultimately resides with God, which happened before time (cf. John 1:13, Jam 1:18, Eph 1:4).
But either way, James’ point is that salvation is a gift from a good God. God chose us before time, ensures that we encounter the gospel and believe, then gives us his own nature so we can serve him (2 Pet 1:4). The whole salvation process is from God. Salvation testifies to how good God really is.
Finally, James describes God’s purpose in the new birth—that believers would be the firstfruits of all creation.
Interpretation Question: What does James mean by calling believers firstfruits?
According to the Mosaic law, when the harvest came, the firstfruits were given to God (Ex 23:19). They were to be the best and typically were indicators of the future harvest.4 (1) Likewise, believers have been chosen out of the world to be God’s possession and especially devoted to him. Believers are to be holy, continually seek to be righteous like God. Believers are to be salt and light to the world (Matt 5:13-16)—doing good works and teaching God’s Word to help the world know God. (2) In addition, believers are just a foretaste of God’s future work on the earth. Eventually, God is going to break the curse on creation (Rom 8:19-20)—no more earthquakes, typhoons, famines, droughts, or other natural disasters. There will be perfect peace in the eco-system, including among animals. God will renew the heavens and the earth and rid it of all evil (Rev 21-22)—including people who won’t repent of their sins and follow Christ. Believers are just the beginning of the great harvest to come, when God renews creation and makes it perfect.
Therefore, when believers go through trials, they should remember, “This is not it! There is more to come. One day, there will be no more trials, no more tears, and no more pain!” What God is doing in us slowly through sanctification—as he makes us into his image, which will be fully complete at Christ’s coming when he renews our bodies—is just a picture of how he will one day renew all of creation. The curse on creation will be removed and only God’s blessing will remain. This reality would have encouraged the believers who were suffering persecution, and it should encourage us as well. Our trials and temptations are only temporary—a great harvest in the world is coming, of which we are the firstfruits.
With that said, again James’ primary purpose seems to be to remind believers that God is their Father. If God chose us before time, gave us the new birth, and made us his children, won’t he as our Father provide for all our needs? Won’t he take care of us, especially in the midst of trials and difficult times? Likewise, in Romans 8:31-32, Paul said this:
What then shall we say about these things? If God is for us, who can be against us? Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?
If God gave us his best—his Son—to save us—won’t he give us everything else we need? Why worry about the future? Why doubt God’s goodness and love during trials? He proved his love 2000 years ago. Believe it. God’s gifts are good, even if they come in the form of trials, and the best is yet to come!
Application Question: Share your testimony. How did you come to a saving knowledge of God? In considering being born again, does it precede faith or succeed it? Why should God’s saving us encourage us about his providing future provisions—both on earth and throughout eternity? Do you ever get excited about eternity? If so, why? If not, why not?
How can we protect ourselves from being deceived about God—doubting, accusing, or even rejecting him—when encountering trials?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Accessed 9/29/20 from https://bible.org/seriespage/lesson-5-avoiding-deception-trials-james-116-18
2 Motyer, J. A. (1985). The message of James: the tests of faith (p. 55). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. For human anger does not accomplish God’s righteousness. So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls.
James 1:19-21 (NET)
How can we grow spiritually?
In James 1:18, James described the new birth of Christians. He said, “By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.” Even before time, God planned to save us. It’s a mystery in Scripture called election (Eph 1:4). However, in time, by God’s sovereign plan, we encountered the gospel, accepted it, and it saved us. We were born into the family of God.
When a person accepts Christ, it is a wonderful thing. Scripture says the angels rejoice in heaven over one person’s conversion (Lk 15:10). However, like natural babies, spiritual babies are prone to various dangers because of a lack of wisdom and maturity. For example, with the Corinthian church, Paul said this to them:
So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ. I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready, for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?
1 Corinthians 3:1-4
Since the majority of the church was spiritual infants, they could not receive deep doctrine—they could only handle milk. They were in discord with one another, and they were overly exalting teachers in the church, which meant they were prone both to idolatry and spiritual deception.
Likewise, many of our churches today are full of immature believers—spiritual infants. They have a low understanding of doctrine. They are prone to fighting and discord with others (including God, cf. Jam 1:13) and are prone to idolizing people—their pastors, worship leaders, Christian recording artists, etc. Because of this undue worship, many fall away from God when their spiritual leaders sin or make a mistake. The church can never complete what God has called it to unless its members mature and grow up in Christ.
In 1 John 2:13-14, John classified the church as children, young men, and fathers. He said that the children knew God—they had a saving relationship with him. The young men were conquering the devil because the Word of God was strong in them. Finally, he said the fathers, like the children, knew God. However, this knowledge was much deeper based on experience and their knowledge of God’s Word. Also, because they were fathers, they were leading others to Christ and mentoring believers. This is the spiritual pathway God has for all of us—ultimately becoming spiritual mothers and fathers.
After James reminds these believers of their new birth, in James 1:19-21, he writes to them about how they can grow spiritually. They were experiencing trials as scattered Jewish Christian refugees. In their scattering, God was using their trials to perfect and mature them (Jam 1:2-4); however, to mature, they needed to respond well to their trials. In James 1:19-20, he gives them further instructions on how to do so. They needed to be quick to listen, slow to speak, and slow to become angry. Then in James 1:21, he summarizes these commands by saying, “So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls.” By getting rid of evil and welcoming God’s Word, these believers could be saved. Since James is writing to believers and he previously talked about their new birth (1:18), this saving seems to refer to a present and future tense of saving (cf. Phil 2:12-13, Rom 13:11)—becoming sanctified by growing in spiritual maturity and one day being glorified at Christ’s coming, as they persevered in the faith. James was calling for them to grow.
In this study, we will consider principles about growing in spiritual maturity.
Big Question: How can believers grow in spiritual maturity according to James 1:19-21?
Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.
James 1:19
To be “quick to listen” has the sense of “hurry up and listen!” or “run to listen.” When you find someone who is a good listener, you will find someone who is mature or who will mature quickly, if they keep being a good listener.
Interpretation Question: In what ways should believers be quick to listen?
Since the surrounding context talks about being born again by the word of truth (v.18), being saved by the message implanted (v. 21), and being doers of God’s Word and not hearers only (v. 22), the command to be quick to listen must first be applied to our hearing of God’s Word. Unfortunately, this is why many believers are not growing. They don’t hurry up to take part in opportunities to hear the Word! They don’t hurry up to read Scripture daily, be involved in small groups and worship services, or read Christian literature! Today, we have more opportunities than past generations to study God’s Word because of the Internet, TV, radio, and modern transportation, and yet, it’s highly likely that believers are less biblically literate than past generations. To really grow spiritually, we must be zealous in taking advantage of opportunities to hear and study the Word. (1) To do this means that we must get rid of apathy. In 1 Peter 2:2, Peter actually commands believers to “crave” or “yearn” for the spiritual milk of God’s Word like an infant. Peter doesn’t command believers to read it or study it. He commands us to desire it, because when we desire it, we will read it. We’ll hurry up to hear it. This means when we find ourselves apathetic towards God’s Word, bored in the midst of the sermons, we must repent of our hard hearts. (2) Not only must we be careful of apathy, we must be careful of busyness. As in the Mary and Martha story (Lk 10:38-42), it’s very possible to be busy doing good things, including ministry, which keep us from the best thing—sitting at Jesus’ feet, hearing and studying his Word. Are you hurrying up to listen to God’s Word? Or, are you apathetic and too busy to spend time in God’s Word? Being zealous for God’s Word is crucial for spiritual growth.
(1) Not listening to others probably leads to most of our arguments and fights in society, whether that be in families, churches, work, or government. This was a problem amongst the scattered Jewish Christians, as James says they were warring and fighting with one another (4:1-2)—no doubt prompted by the stress of their persecution. In their situation, listening to others and really hearing them would be very important to have peace. Listening is difficult because we are naturally prideful and selfish. Because of this, we tend to believe that the way we view things is correct and how others view things is wrong—which leads to discord with others who likewise think they are correct. Typically, when people are fighting over something, each person is correct to some extent—they are just focusing on different angles. In the church, sometimes there is an argument over the emphasis of preaching the gospel versus social justice (caring for the poor, etc.). Both are actually important and the Christian duty. Christ preached the gospel, but he also healed the sick and fed the poor. Certainly, a person’s eternal destiny must be more important than his or her temporary needs, but both are important. In politics, sometimes there are fights over things like national security on the border—not allowing criminals or terrorists to enter the country. No one would say this is unimportant. But on the other side, most believe a country should also be hospitable (cf. Lev 19:34, Ps 146:9)—providing a place of refuge for the persecuted, oppressed, or marginalized. Both are important—protecting the country and being hospitable to those in need. In order to avoid needless discord and fighting, which lead to sin, we must learn to listen. It has often been said that God gave us two ears that always stay open and one mouth which we can close, so we could listen twice as much as we talk.
(2) Listening is not only important to avoid discord and fighting, but it’s also important to help others, especially when counseling or serving them. We need to listen to what people are saying. We need to listen to what they are not saying—often people leave out things intentionally for fear of rejection and sometimes even to deceive. We need to consider their body language. Seventy percent of communication is nonverbal, so in listening we need to watch what a person’s body is saying. We also need to prayerfully listen to the Spirit while ministering to people. God has special things he wants to speak and do in people’s lives; therefore, we must be sensitive to his leading while ministering to others. When Nehemiah was talking to the Persian king, he prayed in his heart before responding to him (Neh 2). We should be praying and listening to the Spirit when talking to others as well. Listening is very important for counseling and serving people.
(3) Being a good listener includes practicing “active listening” skills like asking follow-up questions so that we can learn more and also repeating what was said for clarification. As people understand that they are being heard, it builds trust and they are more likely to share more and listen to what we say. It’s often been said, “People don’t care how much you know until they know how much you care!”
Are we quick to listen? To grow spiritually, we must be quick to listen to God’s Word and also quick to listen to others—both of these will aid in keeping us out of sin and discord and also in serving others.
Application Question: Why is listening so important for spiritual growth? Why is listening so hard to do well? How has God helped you grow as a listener? What are some good tips for listening?
Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.
James 1:19
Proverbs 10:19 says, “When words abound, transgression is inevitable, but the one who restrains his words is wise.” Also, Proverbs 13:3 says, “The one who guards his words guards his life, but whoever is talkative will come to ruin.” When we talk too much, we won’t be good listeners and therefore will be more prone to sin. For that reason, in order to grow spiritually, we must be slow to speak.
Interpretation Question: In what ways should believers be slow to speak?
Again, since the context is dealing with Scripture (1:18, 21, 22), we must first apply the command to our listening to God’s Word. In the ancient context, people owned very few books because they were so expensive, and even less would have owned a Bible. Typically, people went to church or synagogue to hear the Word read and preached. However, the ancient worship context was less formal than modern worship settings. People would commonly interrupt the sermons to ask questions or contest the teaching. This is probably part of the reason Paul told the ladies at Corinth to ask their questions at home to their husbands instead of at church (1 Cor 14:34-35). Some were obviously disrupting the worship. Likewise, in small groups and informal teaching services, we should be slow to speak and instead focus on learning. Unfortunately, in informal Bible study settings, some needlessly dominate the conversations, not allowing others to talk, and also not adding much valuable content. Being slow to speak does not forbid good dialogue and conversation while in Bible study—it just means that our words should be thoughtful, strategic, and edifying to others. We should prayerfully consider our words so that they clarify God’s Word and build others up. Remember, in the multitude of words, sin is not lacking. In addition, when hearing God’s Word, we must be careful to not talk in our mind—having a running dialogue while Scripture is taught. Often in regular conversations, people do very little listening because they are thinking about what they are going to say next or some other business they need to attend to. People do the same when hearing Scripture taught. For that reason, when reading or listening to God’s Word, we must quiet our minds and focus on what God is saying so we can learn. This is crucial for our growth.
As mentioned, being slow to speak doesn’t mean to never speak. God wants us to ask wise questions and strategically share God’s Word with others. In James 3:1, James said that not many should seek to be teachers because they will receive a harsher judgment. Obviously, some were pridefully mishandling God’s Word—causing division and hurting people. The Word of God is powerful—both when taught correctly and when taught inaccurately. Our wrong conclusions on Scripture hurt people, and we’ll be judged for it—both by people and God. Paul said he taught God’s Word with fear and trembling (1 Cor 2:3-4). Many believers don’t have a healthy fear when speaking God’s Word. They speak pridefully, hastily, and sometimes angrily, which hurts people. The Bible is a two-edged sword, which can both hurt and heal (Heb 4:12). When a doctor does surgery, he makes sure that he is not only knowledgeable but clean and sober because performing surgery is a matter of life and death. Believers should likewise aim to be knowledgeable, morally clean, and sober in handling God’s Word. When in sin, which includes spiritual sins like pride, lust, anger, and unforgiveness, we’ll be more prone to misinterpret and abuse Scripture (cf. Jam 1:21, 1 Peter 2:1-2, 1 Tim 4:1-2). Sometimes, it’s wise to not speak or teach God’s Word until we have repented of certain sins. In addition, we should hold back from teaching on topics that we are unsure about from a biblical perspective. It’s wise, even for teachers, to say, “I don’t know. I need to study that more.” Personally, there are some topics I won’t teach publicly on because I’m still wrestling to understand the texts and doctrines. If I do teach them, I share the various views and where I’m at in my current understanding of the text or doctrine.
To grow spiritually, we must be slow to teach God’s Word. We should have a healthy fear and trembling because God’s Word is powerful, our sin affects our ability to properly understand and teach it, and because God will hold us accountable for what we teach (Jam 3:1, Matt 5:19).
We are made in God’s image, and God created the earth through his Words. Therefore, there is the power of life and death in our words (Prov 18:21)—to build and destroy. No doubt, because of this, Christ said that we will be judged for every idle word (Matt 12:36). For that reason, we must be slow to speak. We should carefully consider the potential outcomes of what we say. Will this encourage others, build them up, or discourage them? We should refrain from criticizing others. We must keep our tongues from lying and exaggeration. We must keep our tongues from boasting. We must learn to only speak edifying words. Ephesians 4:29-30 says:
You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
When unwholesome talk comes out of our mouths, we grieve the Holy Spirit—meaning we pain the Lord and hinder his ministry in and through us. We can’t grow when speaking ungodly words, and it hinders the growth of others. Therefore, to grow we must be slow to speak.
Application Question: Why is it so important to be slow to speak? In what ways do you commonly fail in your speech? What tips have you found helpful in being slow to speak?
Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. For human anger does not accomplish God’s righteousness.
James 1:19
Anger is another tremendous hindrance to spiritual growth. In Ephesians 4:26-27, Paul warned believers to not go to bed angry, lest they give Satan a foothold. Unresolved anger hinders our growth both individually and corporately, as communities and local churches. Many churches are not growing spiritually because of discord and fighting, which opens the door to the enemy.
James warns that human anger does not accomplish God’s righteousness. Again, this means that it will hinder our spiritual growth and others’. Seeds of anger sown into others typically produce destructive fruit in them. In fact, Christ taught anger was the seed of murder (Matt 5:21-22).
Interpretation Question: In what ways should believers be slow to anger?
Throughout the story of the Bible, God’s people often became angry at the prophets for speaking God’s Word to them. They even killed them at times! Likewise, in the New Testament, Paul said this to the Galatians, “So then, have I become your enemy by telling you the truth?” (5:16). Since the Word is a sword, it cuts us when we read it or hear it preached. When it challenges us about some sin—illegal downloading, cheating on taxes, harboring unforgiveness, not submitting to leadership, sexual immorality, etc.—our natural response often is anger, especially when the Word comes from a preacher, member of the church, or friend. This is not just true when God speaks to us about a sinful act but also when God’s Word confronts us theologically about some wrong view we harbor. Often when topics like God’s role for women in the church or home are taught, people immediately start struggling with anger during the study. When Scripture talks about our need to submit to the governing authorities, especially when they are ungodly or oppressive, people commonly struggle with anger. They would rather criticize or rebel against the leaders. Today, when the sexual ethics of the Bible are taught—how God forbids lust, including same-sex attraction and sex outside of marriage—again, people often struggle with anger. Believers can’t grow spiritually when they are angry at God’s Word. Our job is not to judge the Word! It is to correctly interpret it and then submit to it. Instead of becoming angry at those who tell us the truth, we should honor them and encourage them because it’s a hard job (1 Tim 5:17). As mentioned, others have been killed for preaching truth. And other teachers simply skip hard truths—to protect themselves—rather than loving God and others by preaching God’s Word. Paul warned that in the last days, preachers would simply itch people’s ears—teaching feel-good topics and building up a great following—instead of preaching sound doctrine (2 Tim 4:1-4). The prophet, typically, has never been loved.
Again, Christ taught that anger was the seed of murder, and Paul warned that it opened the door to Satan in our lives. Even when people harm us, Scripture calls us to bless them. Romans 12:19-21 says,
Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.
Instead of being angry, we should serve those who hurt us. Christ said that we should pray for them instead of cursing them (Matt 5:44). God is a just God. He will pursue justice for how we have been harmed—either in this life or the next. In the meantime, we should bless our enemies, and overcome evil with good.
In the same way, being slow to speak doesn’t mean to never speak, being slow to become angry also doesn’t mean to never be angry. There is a righteous anger we should have. Certainly, we see this in Christ. When Christ was lied about and mocked while being tried by the Sanhedrin, he said nothing (Mark 14:53-65). He was gentle like a lamb. But, when people were cheating the poor and dishonoring God’s house—the temple—he was ferocious like a lion. He pulled out a whip, flipped tables, and kicked those sinning out of God’s house (John 2). Likewise, there is a righteous anger that we should have. Sometimes, we sin by not being angry (Eph 4:26).
What’s the difference between righteous anger and sinful anger? In general, as demonstrated by Christ, sinful anger is typically selfish—concerned primarily with ourselves and our rights. But righteous anger is typically concerned with God and others. We should be like lambs when personally offended and mistreated and like lions when God or others are mistreated or offended.
Selfish anger doesn’t lead to a righteous life—it typically leads both us and others into sin. But righteous anger—which fights for others and for God’s honor—leads to righteousness. It cares about the poor, the abused, and the neglected and that burning passion stirs people up to do something about injustice. When selfishly angry, we must humble ourselves. When righteously angry, we must wisely discern how to use the anger for the benefit of others and God’s glory.
Application Question: In what ways do you struggle with anger? How is God calling you to respond to your anger and better control it? How can we discern whether our anger is sinful or righteous? How can we protect ourselves from sinning, even when righteously angry (cf. Eph 4:26-27)?
So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls.
James 1:21
Not only must we be quick to listen to God’s Word and not angry when hearing it, but we must also joyfully receive it. When James says to “welcome the message,” the word “welcome” has the sense of to “receive with hospitality” or to “receive favorably.”1 Therefore, like a good host, we must always receive God’s Word joyfully into our hearts. One can constantly read Scripture, hear it preached, and yet not truly receive it and allow it to change them. Certainly, that was the sin of the Pharisees. They were always reading and studying but not truly receiving what God said. They ultimately rejected Christ—who was God’s Word incarnate (John 1:1). Likewise, we must joyfully receive the truths that God teaches us when studying Scripture for our morning devotions. We must joyfully receive it when it is preached. We must joyfully receive it when we are corrected because of our sinful actions or beliefs. Proverbs 9:8 says, “… reprove a wise person and he will love you.”
Observation Question: How can we joyfully receive God’s Word?
“Put away” in other places is used of taking off dirty clothes. In the same way, if we are going to receive God’s Word, we must get rid of the old clothes we’ve been hanging onto—ungodly actions, thoughts, entertainment, etc. In addition, “put away” is derived from a Greek word that refers to wax in the ear.2 It may have this sense in the reading. Therefore, James is calling us to get rid of sin which clogs our ears to God’s voice. In 1 Peter 2:1-2, Peter said something similar. He says, “So get rid of all evil and all deceit and hypocrisy and envy and all slander. And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.” Since Peter connects getting rid of sin with yearning or craving God’s Word, it tells us that sin affects our appetite. When born again, it is very natural for a spiritual child to want to eat—just like a baby does. But practicing and enjoying sin negatively affects our spiritual appetite. Enjoying sinful entertainment, conversations, or actions affects our desire to read, study, and obey God’s Word. It’s often been said, “The Bible will make a person get rid of sin, or sin will make a person get rid of the Bible.” Sin makes us stop desiring God’s Word and enjoying it. It makes us start to disobey the Word we hear. Then, it eventually stops us from going places or doing things where we are hearing or learning about the Word. This is a common process many go through. Therefore, James essentially says get rid of sin—by being quick to listen, slow to speak, slow to being angry, and turning away from any other sinful thoughts or actions—so we can joyfully welcome God’s Word.
The word “humbly” can also be translated “meek.” It was used of a wild horse that originally couldn’t be ridden but was eventually tamed by its owner. After taming, the owner could make the horse run, walk, speed up, slow down, and even stop. Likewise, we must submit to our Master, God, by humbly submitting to his Word. We should be quick to hear what our Master says through the Word. We shouldn’t be thinking about tomorrow’s business while listening to what it says. We shouldn’t argue with what it teaches. We should soberly and discerningly share its truths with others. We shouldn’t be angry when it confronts our sin or wrong ideologies. We should turn from sin when it convicts us. We must study the Word to “master” it, so it can “master” us. We must humbly submit to it. Psalm 25:9 (NIV) says, “He guides the humble in what is right and teaches them his way.”
Are you joyfully welcoming God’s Word in your life? This is how God saves us—changes us into his very image. Romans 12:2 says, “Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well-pleasing and perfect.” We’re transformed as we reject worldliness and sin, hear God’s Word, and humbly submit to it.
Application Question: How have you seen or experienced the statement, “The Bible will make us get rid of sin, or sin will make us get rid of the Bible?” In what ways has not turning away from sin (including sin within your entertainment and relationships) affected your spiritual appetite?
How can we grow in spiritual maturity? God gave us the new birth through his Word; however, it was never his intention for us to stay spiritual children. Children don’t know God’s Word. They are prone to discord, idolatry, false teaching, and even becoming angry at God. Therefore, James teaches these believers how to grow spiritually which was God’s purpose behind the trials they were experiencing (Jam 1:2-4).
Application Question: Which of the four points do you struggle with most and why? How is God calling you to grow in that area?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was. But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does.
James 1:22-25 (NET)
What are evidences of true saving faith?
One of James’ major themes is genuine faith. The Jewish Christians James wrote to were being scattered because of persecution, and trials tend to show what is truly in someone’s heart. Some were accusing God of evil (Jam 1:13) and beginning to follow the world (4:4); others were fighting with one another and some had even murdered (Jam 4:1-2). No doubt because of this, throughout the letter, he shines a light on what true faith looks like. He does that particularly in James 1:22-27, as he twice mentions the possibility of being deceived about one’s faith. In James 1:22, James says, “be sure you live out the message and do not merely listen to it and so deceive yourselves.” Then he says something similar in 1:26, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.”
As mentioned previously, James seems to be patterning his message after Christ’s in the Sermon on the Mount. It’s virtually a practical commentary on Christ’s teachings with at least twenty-one parallel passages.1 This is also true in considering people being deceived about their faith. In Matthew 7:22-23, Jesus said,
On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers’
To these professed believers who knew the Lord and served in the church, Christ said that he never knew them. Though serving in the church, they were never truly saved. They were deceived about the reality of their faith.
Because of this reality, other New Testament authors challenge believers in local churches to test their faith. In 2 Corinthians 13:5, Paul said, “Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!” Likewise, John wrote a whole letter with tests of true faith. In 1 John 5:13, he said, “I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”
Like Christ, and his other apostles, James challenges these scattered Jewish believers to be sure about their faith, and he gives them tests to do so. As we consider James 1:22-25 (and eventually verses 26-27), we will consider evidences of true saving faith. None of us will model these perfectly, but, if we are saved, they should be resident in our lives to some extent. And, we should continually be seeking to grow in them.
Big Question: What evidences of true saving faith can be found in James 1:22-25?
But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was. But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does.
James 1:22-25
In describing a person who has true faith and one who is deceived, James gives an illustration of two people listening to God’s Word. Both of them are described as looking into a mirror. The Bible is a mirror because when we study it, it reveals who we are (and the character of the world around us). Hebrews 4:12 says it reveals our thoughts and attitudes. Not only does it reveal when we have wrong or right thoughts but also wrong or right actions.
Both of these individuals look into the mirror of God’s Word but not in the same way. James says the first person “gazes” at himself in the mirror (v. 23, 24). The word “gazes” has the sense of giving “careful scrutiny.”2 This wasn’t a quick glance. Ancient mirrors were made of metal. Glass mirrors weren’t made until the fourteenth-century.3 Therefore, to see one’s appearance, a person had to consider oneself at the right angle and lighting to get a fair view of oneself. The person had to look with scrutiny.
As mentioned, the second person’s look at the mirror is different than the first. In James 1:25, James said that this person “peers” at the mirror and “fixes his attention there” (v. 25). The Greek word “peers” is a stronger verb than the one used for “gazes.”4 It was used of a person bending over to look at and study something.5 It is used of John and Mary when they bent over to look into Christ’s tomb (John 20:5, 11)—trying to figure out where he was and what happened. They were studying the scene. It is used of how angels try to understand the matters of the gospel (1 Pet 1:12). Since angels have never experienced grace (unmerited favor) and know only of God’s justice in how he judged the fallen angels, they peer in trying to understand something they’ve never experienced. Not only does the second person “peer”—bending over to study God’s Word—but he also “fixes his attention there”—meaning, he continues to study it. Both the deceived believer and the true believer listen to God’s Word—they are both sitting in the crowd on Sunday. But, the true believer listens to it and studies it in a deeper way.
When rabbis, like Christ, taught in ancient times, many people listened. But there were certain people who listened in a deeper manner than the rest of the crowds, and they were disciples. They wanted to not only understand, but also to follow and teach the same words to others. A good illustration of the disciple and ancient listener might be comparing them to a student and an auditor in a college class. A student is responsible for homework, projects, and tests, but the auditor is not. Because of the students’ responsibility, there is often a deeper listening than that of an auditor.
In church every Sunday, there are students who are true disciples and also listeners, who are often deceived. The difference between them is discerned by their commitment to the Word taught. True believers are committed to Scripture; they bend over to study it deeply and they continue in it. Jesus said this to the Judeans who believed in him, if you “abide in my word, you are truly my disciples” (John 8:31 ESV). Christ was very aware that there were many listeners around him, but only those who abided in what he said were true disciples.
Likewise, Paul told Timothy, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15 KJV). And in 1 Corinthians 4:1-2, Paul described himself and his associates as stewards of God’s Word who must be found faithful. He says, “One should think about us this way—as servants of Christ and stewards of the mysteries of God. Now what is sought in stewards is that one be found faithful.” Similarly, David taught one of the distinguishing factors between the wicked, who won’t be able to stand in the judgment, and the righteous, who God watches over, is how the righteous “delight” in and “meditate” on God’s Word (Ps 1). Unfortunately, many professing believers don’t delight in God’s Word and therefore never really study/meditate on it. As disciples of Christ, we should delight in God’s Word, study it, and share it with others. Like believers before us, God has called us to be faithful stewards of his message (1 Cor 4:1-2).
Application Question: What are some practical ways to study God’s Word?
It has been said that we remember 10% of what we read, 20% of what we hear, 30% of what we see, 50% of what we see and hear, 70% of what we discuss, 80% of what we personally experience, and 95% of what we teach.6 Therefore, to truly study God’s Word, we must approach it in various ways to truly hide it in our hearts.
The more ways we study Scripture, the better it will be hidden in our hearts. We must study it telescopically to learn the big picture of the Bible and how things fit together (continually reading through the whole Bible). We must study the Bible microscopically—seeking to understand various passages, Bible books, and doctrines, as we meditate on and research them. Studying includes using various tools to help us better understand Scripture, including using a study Bible (which briefly introduces books of the Bible, explains passages, provides cross-references, etc.), commentaries (which explain specific passages and books in the Bible), and systematic theologies (which help us learn what the Bible teaches on various topics like Jesus, God, the Holy Spirit, salvation, etc.). God has chosen to help us grow through pastors and teachers (cf. Eph 4:10-16), and Bible study aids are written forms of their teachings.
Not only does James say true believers not only bend over to study, but they also “fix” their eyes there (v. 25)—they persevere in studying God’s Word. This is an important distinction. Certainly, there are many in the church who once diligently studied Scripture (maybe even attending seminary and pastoring) but then began to doubt its validity—its truthfulness, leading them to stop studying God’s Word and eventually even falling away from God altogether. Their problem was not that they didn’t peer into Scripture—bending over to deeply study— it’s that they didn’t fix their attention there. They didn’t persevere in it, which is part of James’ proof of true faith. Some who studied eventually became confused and asked, “Can anyone ever truly understand Scripture, and does it really matter if we understand?” This led them to slowly stop fixing their attention on Scripture—opening the door to false teaching, worldliness, and for some even apostasy. Those with true faith both peer at Scripture to deeply study it and fix their eyes there. To fix our attention means that we will continue to study it for the rest of our lives—that’s what true disciples do. Again, Christ said this in John 8:31 (ESV), “If you abide in my word, you are truly my disciples.”
Are you still bending over and fixing your eyes on Scripture? Are you still living in God’s Word? This is one of the factors James uses to distinguish the truly born-again believer and the one who is deceived about his faith.
Application Question: How did salvation change your relationship to God’s Word? How would you currently describe your relationship with God’s Word on a scale of 1-10 and why? What methods of studying Scripture have you found most helpful and why? How is God calling you to grow in your study of Scripture? How have you seen or experienced those who once peered into Scripture and seemingly fixed their eyes on it, but eventually fell away from it and God?
But be sure you live out the message and do not merely listen to it and so deceive yourselves… But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out—he will be blessed in what he does.
James 1:22, 25
Not only is there a difference in how the deceived person and true believer listen to God’s Word, but the major difference is in what they do with it. In James’ illustration, the one with only a profession of faith looks into the mirror of God’s Word, sees the reflection, and walks away (v. 23-24). He is a forgetful hearer. However, the true believer studies God’s Word and obeys it (v. 22, 25).
James is not the only one to give obedience as a test of salvation. As mentioned, Christ and John did as well. In Matthew 7:21, Christ said, “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.” Likewise, in 1 John 2:4-5, John said:
The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person. But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him.
Obedience to Scripture is the ultimate proof of salvation. Being a forgetful hearer is a characteristic of the deceived.
Interpretation Question: Why does the person with only a profession forget God’s Word?
When James calls the person a forgetful hearer, in reality, he probably is not focusing on this person’s mental disposition. It’s probably more of a problem with the person’s priorities. It’s not that this person forgot that God forbids the practice of sexual immorality, lying, stealing, cheating, seeking vengeance, drunkenness, or using ungodly language. This person knows the truth but has other priorities—things that are more important to him. Being accepted by friends is more important, having fun, and being successful, even if that means cheating at times. There are many idols in this person’s life that keep him from obedience. Certainly, he wants God to deliver him from hell and to bless his endeavors, but this person has other things that come before God—other priorities, which make him neglect what God’s Word teaches. Again, if this person doesn’t live a life characterized by obedience to Scripture, then he is deceived.
For some, not obeying God’s Word is not so much a priority problem; it’s a false doctrine problem. Because they don’t want to accept the hard teachings of Scripture, especially on sin, they adopt liberal views. Maybe, they’ll say, “Scripture can be trusted when it comes to salvation, but you can’t trust what it says about marriage, sexual ethics, gender roles, miracles, etc.” Sometimes bad behavior comes from accepting false doctrine, and sometimes false doctrine comes from accepting bad behavior. Therefore, these professing believers adopt views that contradict crucial doctrines in God’s Word. It seems that the Corinthians were trying to adopt sexual immorality, saying the body didn’t matter to God as it was temporary. Sex was like eating food—a natural tendency to be enjoyed without hindrance. In 1 Corinthians 6:13, they said, “Food is for the stomach and the stomach is for food, but God will do away with both.” However, Paul rebuked them by saying, “The body is not for sexual immorality, but for the Lord, and the Lord for the body.” Many in the church do the same. They twist Scripture so they can practice sin or accept others who are practicing it. This is dangerous. In John 10, Christ taught that his sheep hear his voice, and they will not follow the voice of another. Understanding and following Scripture is a proof of salvation (cf. 1 Cor 2:14, Rom 8:7, John 8:31). Therefore, turning from Scripture by twisting major doctrines—such as the need to repent of sin and practice righteousness—may be proof that one is not truly part of God’s sheepfold. They are forgetful hearers because they reject what Scripture teaches—again potentially proving they are not truly born again.
The secret to learning (which is necessary for obeying) is study, including repetition. Since this person doesn’t prioritize God’s Word, as mentioned, he doesn’t study it deeply. If people only hear a message on Sunday and don’t revisit its truth, they will forget it and ultimately not obey it. Likewise, if people simply read Scripture and don’t meditate on it, most of what was learned will be forgotten. Unfortunately, many in the church simply listen on Sunday (and potentially read occasionally throughout the week) without any intention to study. Therefore, the message is lost and not obeyed. This goes back to the first point about true faith. There is a difference in the diligence of the true believer and the one who is deceived. This is a reminder to be serious about God’s Word and to study it. Repetition is crucial for learning and therefore obedience. Otherwise, we will simply forget what God taught us.
The one deceived about his faith is a forgetful hearer—probably for many reasons. They don’t prioritize it; they may have accepted some false doctrine, which leads them to disregard Scriptures’ teachings; or again, they just don’t study, and therefore forget.
On the other hand, true believers hear God’s Word and submit to it—they don’t try to change it to fit their preferences or fit the culture, and they don’t dismiss it for other priorities. When Christ spoke to those considering becoming his disciples, he said they must hate their father, mother, wife, children, brothers, sisters, and even their own life to be his disciple (Lk 14:25-33). For true believers, God and obedience to him are the priority. This doesn’t mean that idols don’t at times creep into their lives, that they don’t fall into sin, or at times fall into false doctrine. They do. But, like Peter, after their stumble, they eventually come back to God. The righteous fall seven times and get back up (Prov 24:16). Judas, on the other hand, was deceived about his faith. He listened, taught, and served, but he didn’t obey. He lived a lifestyle of unrepentant sin—stealing people’s money and eventually denying Christ altogether. Christ said he was never saved—he was a devil (John 6:70, cf. John 13:10). He listened to God’s Word and knew it better than most, but it never changed him. He was a forgetful hearer and was deceived.
While the one with only a profession of faith forgets, the true believer obeys God’s Word, which James calls the “perfect law of liberty” (v. 25).
Interpretation Question: What does the title “perfect law of liberty” say about God’s Word?
In addition, James says that a person who looks into the perfect law of liberty and obeys it will be “blessed in what he does” (1:25).
Interpretation Question: In what ways does obedience to God’s Word lead to blessing?
Other than receiving “freedom,” there are many other blessings:
In Mark 4:24-25, Christ said this to the disciples about their hearing and obeying of God’s Word:
And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. For whoever has will be given more, but whoever does not have, even what he has will be taken from him.”
If we hear God’s Word and faithfully obey it, God will give us more. He will unlock further truths for us. However, if we hear and don’t obey, even what we have will be taken away. To be taken away, means we will continually forget what we’ve learned (Heb 5:11-12 NIV) and eventually our hearts will become hardened towards God’s Word as we continue to disobey it. We will start to lose the ability to understand and obey it. That’s how Christ described Israel in Matthew 13:14-15. He said:
‘You will listen carefully yet will never understand, you will look closely yet will never comprehend. For the heart of this people has become dull; they are hard of hearing, and they have shut their eyes, so that they would not see with their eyes and hear with their ears and understand with their hearts and turn, and I would heal them.’
Since they continually heard God’s Word, but did not obey, their hearts became “dull,” as prophesied by Isaiah (Matt 13:15). They would continually “listen” but never “understand” or “comprehend” the truth (Matt 13:14). In fact, Christ’s giving the Israelites parables, instead of clear teaching, was part of this taking away. The context of the passage is Christ answering his disciples’ question about why he was speaking in parables (Matt 13:10-13). After Israel and the Pharisees rejected Christ—declaring that he worked miracles by the power of Satan, blaspheming the Holy Spirit (Matt 12:22-45)—he began to give them stories, which at times weren’t even explained, instead of clear teaching. One has to wonder if that is what has happened to the modern-day church. Clear exposition of Scripture is very rare. Most sermons are a text, unexplained, with a bunch of stories linked to it, and some light, moral encouragement. No doubt, the contemporary church is experiencing a taking away and a hardening of the heart, as they continue to reject God’s Word.
For those who hear and disobey God’s Word, it hardens their hearts—making them more vulnerable to false teaching, sin, and fully turning away from God. But for others who obey, God blesses them by giving them even greater understanding of his Word.
God said this to Joshua when he was called to be the military leader of Israel, “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper and be successful” (Josh 1:8). Joshua’s success as a military general was tied to his faithfulness to God’s Word. This is also true for us. No doubt, there are both failures and successes in the places God has called us to—marriage, parenting, the workplace, school, and ministry—that are often attached to what we are doing with God’s Word. Diligent study and obedience lead to blessing, while lack of study and disobedience lead to failure. During Joshua’s leadership of Israel, when Achan and his family disobeyed God, it affected the whole nation—leading to the nation being defeated by a small army (Josh 7).
If God’s words to Joshua were not enough, David taught the same thing in Psalm 1:2-3. For those who “delight” in and “meditate” on God’s Word, God makes them like trees—referring to how they will be a blessing to others, instead of living selfish lives. They will bear fruit in season—love, patience, mercy, and wisdom, among other graces, when needed. Their leaves will not wither—representing their endurance in the hard seasons of life. Everything they do will prosper. It’s an amazing promise to those who abide in (and obey) God’s Word.
Since the promises are so good and the consequences so bad, we must ask ourselves, “Are we studying and obeying God’s Word or just listening?” Study of and obedience to God’s Word are proofs of true faith, and they are pathways to blessing. Not studying God’s Word and not obeying it, lead to deception and a hardened heart.
Application Question: Of the three reasons listed for becoming forgetful hearers, which one stood out most to you and why? How have you experienced God’s blessing when faithfully studying and obeying God’s Word—including fruits of the Spirit, favor over certain situations, and more understanding? How have you seen or experienced a hardening of the heart for a lack of obedience to God’s Word?
Christ, at the end of his Sermon on the Mount, gave the same challenge as James. After sharing how some would be deceived about their faith in following him (Matt 7:21-23), he described the deceived and the true follower by way of illustration. Instead of two people looking in a mirror, Christ described them as two different types of builders who were listening to his words (Matt 7:24-27). Some would simply listen and not obey—building their house on the sand. Others would hear, diligently consider those words as a roadmap for building, and follow the instructions—building their house on the rock. When the storms of life and ultimately God’s judgment came, only the house built on the rock would stand, while the house on the sand would be destroyed. Those who build their house on God’s Word are truly born again. Those who simply listen are deceived about their faith.
In referring to how we listen to his words, Christ would ask, “What are you building the house of your life on?” Likewise, James would question, “What are you doing with what you see in the mirror?” Our answers tell us something about the authenticity of our faith.
Copyright © 2021 Gregory Brown
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1 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
2 Guzik, D. (2013). James (Jas 1:22–25). Santa Barbara, CA: David Guzik.
3 MacArthur, J. F., Jr. (1998). James (p. 84). Chicago: Moody Press.
4 MacArthur, J. F., Jr. (1998). James (p. 85). Chicago: Moody Press.
5 MacArthur, J. F., Jr. (1998). James (p. 85). Chicago: Moody Press.
If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
James 1:26-27 (NET)
What are evidences of true saving faith?
As mentioned previously, one of James’ major themes is genuine faith. The Jewish Christians James wrote to were being scattered because of persecution, and trials tend to show what is truly in someone’s heart. Some were accusing God of evil (Jam 1:13) and beginning to follow the world (4:4); others were fighting with one another and some had even murdered (Jam 4:1-2). No doubt, because of this, throughout the letter, he shines a light on what true faith looks like. He does that particularly in James 1:22-27, as he twice mentions the possibility of being deceived about one’s faith. In James 1:22, James says, “be sure you live out the message and do not merely listen to it and so deceive yourselves.” Then, he says something similar in 1:26, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.”
In James 1:22-25, James described the reality of the church by way of illustration. He describes God’s Word as a mirror, which reveals aspects about ourselves. Two people look into the mirror of God’s Word; one studies himself in the mirror and simply walks away (v. 23-24). He is a forgetful hearer. And one studies himself more deeply and makes changes accordingly. This person is blessed by God. In James’ mirror illustration, the two hearers differed both in how they studied Scripture and their responses to it. The one who was truly born again “peers” into Scripture (v. 25), which is a stronger verb than “gazes” in the Greek (v. 23)—meaning to bend over and study something intently. He also “fixes his attention” on the mirror—he not only studied God’s Word but continued to study it. He also “lives it out,” obeying what God’s Word says (Jam 1:25). If we only listen to God’s Word and don’t study and obey it, we are deceived about our faith (v. 22). Unfortunately, there are many in the church that only listen to Scripture, and therefore are deceived.
James is following Christ’s teaching in the Sermon on the Mount. In Matthew 7:21-23, Christ described how many who called Christ Lord and even served in the church were not truly born again. Christ would declare to them in the last days, “Depart from me, you workers of iniquity. I never knew you” (paraphrase). Likewise, in the Parable of the Weeds (Matt 13:36-43), Christ taught that the kingdom was full of weeds—planted by Satan—and wheat—planted by God. In this season of the kingdom, the church is full of true and false believers. Therefore, we must examine whether our faith is truly real (2 Cor 13:5).
Not only are tests given in James 1:22-25, but also in 1:26-27. In this study, we will consider three more evidences of true saving faith shared by James.
Big Question: What evidences of true saving faith can be found in James 1:26-27?
If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.
James 1:26
In James 1:26, James challenges people who consider themselves “religious.” The Greek word for “religious” focuses on outward displays of religion1 such as Christian rituals like reading the Bible, praying, going to church, etc. It is possible to be like the Pharisees and have only outward displays of religion and yet not have any inward changes, which prove one’s new birth. James says that though one might attend church and small group, vote for the “right political party,” and use religious jargon like “evangelical” and “pro-life,” his faith might only be outward and not inward.
How can one discern the validity of their faith? The tongue is a tremendous litmus test for true salvation as it always reveals what’s in our hearts. In Matthew 15:18, Christ said: “But the things that come out of the mouth come from the heart…” Likewise, James said, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile” (1:26).
When James uses the term “bridle” or “tight rein” (NIV), it pictures our tongues as powerful horses. Horses in the ancient world were used primarily for transportation and work. They were very useful and expensive. However, they were only useful if they were trained; otherwise, wild horses were dangerous. Likewise, our tongues can do tremendous evil if not controlled. In fact, our natural nature leads our tongues toward evil. Apart from God’s redeeming grace in salvation, our hearts are prone toward pride—leading our tongues to boast in ourselves, our race, or nation. Our hearts are prone toward anger—leading us to criticize those who don’t hold to the standards we expect or look the way we would like them to look. However, when we are born again and experience a heart change, our tongues, though not perfect, should demonstrate God’s grace over them. Our words should be more prone to give mercy instead of criticism, love instead of anger, edification instead of criticism, worship instead of idolatry. True salvation is demonstrated in this growing ability to control our tongues and use them for good, which is a reflection of a redeemed heart.
Proverbs 17:27 says, “The truly wise person restrains his words....” Being “wise” in the Old Testament does not refer to a person’s intellectual condition but to his spiritual condition. The wise fear and obey God, while the fool dishonors and disobeys God. Psalm 14:1 says, “Fools say to themselves, ‘There is no God.’ They sin and commit evil deeds; none of them does what is right.” In addition, Christ said the same thing to the Pharisees who were attacking him. Their evil words proved that their hearts were evil and that they were not truly born again. In Matthew 12:23-27, Christ said,
Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is known by its fruit. Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. The good person brings good things out of his good treasury, and the evil person brings evil things out of his evil treasury. I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned.
In the last days, each of us will be judged by our words. They will prove whether we are good or evil—born again or unregenerate. The regenerate restrain their words and aim to use them in a way to glorify God and build others up; while the unregenerate tend to build themselves up by their words and bring God and others down. James will revisit this topic in Chapter 3 as he argues that fresh water and saltwater can’t come from the same spring (v. 11-12). Words reflect the reality of our hearts and therefore our faith.
What do our words say about our faith? Are our words constantly filled with sexual innuendo, pride, greed, anger, or even racism? Or are they filled with worship, gentleness, love, and mercy?
Since James is describing those who think they are “religious,” he may have some specific types of evil language in mind. The religious often restrain their language to some extent—they are typically not known for cursing and swearing. They are not known for drunkenness, partying, or stealing. They tend to control some of the baser sins but fail at controlling inward sins like pride, anger, and lust. Only being born again can do that. Since the religious often control the baser sins and practice outward religion, they are extremely prone to pride, which comes out in how they use their tongues. They are prone to boasting in themselves and their religious performance. Like the Pharisees, they boast in their tithing, their religious position in the church, and their good works. But also, the religious struggle with judgmentalism (cf. the Pharisee and the tax collector, Lk 18:9-14). They criticize and mock others as a way to lift themselves up. The pharisaical spirit tends to tear down those who fail in the church and often aims its criticism at the leadership; they even tend to think they can lead better! Criticism, gossip, and judgmentalism are common to the outwardly religious—revealing the evil that is really in their hearts. We should beware if this marks our tongues because it reveals a serious heart problem.
What do our words say about our heart?
Application Question: Why are the outwardly religious so prone to boasting about themselves and criticizing and gossiping about others? How have you seen or experienced this? What aspects of speech do you struggle with most? How is God calling you to better control your tongue to edify both yourself and others?
Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
James 1:27
Orphans and widows were the neediest people in the ancient world. There were no welfare or insurance programs, and jobs for them were scarce. Since families took care of one another, to not have a family left a person vulnerable to poverty, abuse, and even trafficking. In a world where strength was admired and weakness despised, these people were shunned and neglected. However, since the Bible teaches that God made every person in his image (Gen 1:27) and that each person has great dignity, Christians were known for ministering to the outcasts of society. In fact, Christ taught when throwing a party, we should invite the poor and despised instead of the rich and popular because the poor cannot pay us back. If we do this, we’ll be rewarded in the coming kingdom (Lk 14:13-14). For these reasons, historically, Christians have shown great interest in the poor—both in ancient and modern times. Today, in many societies where Christianity has flourished, a good number of the hospitals, schools, orphanages, and shelters were founded by Christians and still bear Christian names.
Likewise, James said when Christians cared for the needy, it was actually a proof that they were born again—that God had changed their lives. In Scripture, God is called the father of the orphan and the defender of the widow (Ps 68:5-6), as he provides special care for them; therefore, those who have his nature inside of them will commonly do the same. For James, true faith was not just outward rituals like attending church, reading the Bible, and prayer; it included loving other people. Jesus taught the greatest commandments are loving God and others (Matt 22:37-40). Therefore, when born again, aspects of both of these should be present in our lives. In fact, as we grow in Christ, the more we should love God and others. This becomes demonstrated through service, especially in serving the vulnerable.
When James said to “care” or to “visit” (ESV) orphans and widows (Jam 1:27), this referred to more than just stopping by to say hello. The Greek word comes from the same root as “overseer” or “bishop”—one of the titles for pastors of a church.2 This means, as a form of love, we must care for the hurting in whatever ways are needed—financial, emotional, social, and spiritual. In fact, the word “misfortune” or “distress” used of these needy people literally means “pressure.”3 There are financial, emotional, relational, and social pressures, among other things, that we must attend to when caring for these people. Because of these factors, this ministry is often hard and discouraging. When caring for people who are hurting, there is a sense in which we are taking on their burdens—bearing some of their pain to provide relief for them (cf. Gal 6:2). This is a Christian duty and a proof of true salvation.
Christ taught the same thing in the Parable of the Sheep and the Goats (Matt 25:31-46). In the parable, which describes the end times, Christ calls for the sheep to enter his kingdom because they had visited him in prison, clothed him when he was naked, and fed him when he was hungry. The sheep declared, “Lord, when did we do such things?” Christ replied, “When you did this to the least of these, you did it to me” (paraphrase). Their caring for those under distress and pressure was proof that they were born again. They weren’t saved by doing good works, but their good works proved their faith. Likewise, Christ said to the goats, who also called him “Lord,” to depart from him because they didn’t care for and serve the least among them (Matt 22:44).
In 1 John 3:17, John essentially said the same thing, “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” John said caring for those in need proves that we have experienced God’s love—which represents his saving grace.
True faith serves those who are in need. If we are harsh, stingy, and uncaring, especially to those who are hurting, maybe God’s love has never entered us and changed us. Faith that is pure and undefiled, that God accepts, serves others.
Application Question: How should believers practically provide for those in need?
Pastor Bruce Goettsche, from Union Church in Illinois, gives great practical suggestions on how to care for others in his sermon on this passage. Believers can:
Paradoxically, Scripture teaches that our God is a servant. Christ washed the feet of his disciples (John 13). He died for those who had no way to save themselves. As orphans, God adopted us into his family (Rom 8:15-16). In the coming kingdom, Luke 12:37 says Christ will put on the dress of a servant and serve those who have faithfully served him. It’s a phenomenal concept. Our God is a servant. Therefore, as believers grow to be more like God, they will naturally serve others, especially the needy. It’s a proof that they are children of God. Who is God calling us to serve in this season?
Application Question: Why is serving those in distress so difficult? Share an experience in doing this type of ministry. How is God calling you to grow in your service of others? Who would be the modern-day widows and orphans—representing the neediest of us all—in our society?
Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
James 1:27
James says religion that is pure and undefiled “keeps oneself unstained by the world” (v. 27). The Greek word “keep” is in the present tense and indicates a regular and continuous action.5 This means true believers will be known by fighting sin and aiming to be holy. This doesn’t mean they won’t stumble and fall. They will do this often. However, when they do, they will get back up and fight to be holy again. Proverbs 24:16 says the righteous fall down seven times and get back up.
John said it this way:
No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.
1 John 3:9-10 (ESV)
True faith changes a person’s relationship to sin. They cannot enjoy it as they used to. When they fall, they are convicted by the Holy Spirit and challenged to turn back to God (cf. 2 Cor 7:10). A lifestyle of living in sin and being unrepentant might prove one has never been born again (Eph 5:3-6). This is the problem with the self-deceived who will approach Christ in the last days as described at the end of the Sermon on the Mount. Christ will say to them, “Depart from me, you workers of iniquity. I never knew you” (Matt 7:23 paraphrase).
If our profession of faith has not changed our relationship with sin, our profession of faith probably has not changed our eternal destiny. The continual practice of those who truly know God is keeping themselves untainted from the world—not adopting the sinful worldviews of the culture, not enjoying the sinful entertainment, not celebrating the culture’s rebellion from God’s Word.
Again, John said, “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” (1 John 2:15). Our relationship to the world and its sinful culture will prove whether we have truly experienced God’s love or not. James will later say to be friends with the world is to be an enemy of God (James 4:4). There is no in-between. We must ask ourselves, “Are we loving and adopting the world and its antigod culture? Or are we, as a lifestyle, keeping ourselves unstained from the world?”
Certainly, believers will fall and make mistakes. James and John are talking about lifestyles—the patterns of true believers. Before Christ, we thought like the world, talked like the world, and lived like the world. Even our righteousness was filled with wrong motives to be seen by others or even to achieve merit with God. However, when born again, our pattern and pathway changed. We started to live for God. Along this path, we will repeatedly stumble but the pathway and direction are the same. We ultimately want to live for God and aim to do so. As we grow, we never stop stumbling but our stumbling becomes less as we grow in holiness. James is challenging these believers to consider their pathway and patterns. Were they keeping themselves untainted by the world, which is the pattern of true believers? We must ask ourselves the same.
Application Question: Why is a change in our relationship to sin an important evidence of true salvation? How is God calling for you to grow in holiness?
What are evidences of true saving faith as described in James 1:22-27?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Barclay, W. (2003). The Letters of James and Peter (3rd ed. fully rev. and updated, p. 70). Louisville, KY; London: Westminster John Knox Press.
2 MacArthur, J. F., Jr. (1998). James (p. 89). Chicago: Moody Press.
3 Hughes, R. K. (1991). James: faith that works (pp. 82–83). Wheaton, IL: Crossway Books.
My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ. For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 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”? If so, have you not made distinctions among yourselves and become judges with evil motives? Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? Do they not blaspheme the good name of the one you belong to?
James 2:1-7 (NET)
Why should believers not practice prejudice?
James is writing to Jewish believers who are scattered throughout the ancient world because of persecution. It seems that during this persecution these believers were being tempted to live worldly lives (Jam 4:4) and to accuse God of evil (Jam 1:13). In this letter, James challenges them by giving them tests of true faith. Later in Chapter 2, he will say that faith without works is dead (v. 17). Being a follower of Christ should change the way we live in various ways. If our faith is just a profession but does not change our hearts and the way we live, our faith is not genuine.
In James 2:1-7, he challenges these believers about showing partiality to the rich and prejudice to the poor, which for James is incompatible with true faith. He gives an illustration about a rich man and a poor man entering one of their services. In response, the rich man is honored by being offered a preferred seat while the poor man is dishonored. He is told to stand or sit on the floor. James said showing partiality and prejudice is to harbor evil motives (2:4).
Partiality and prejudice were common throughout the ancient world. People were labeled based on their status in society. Women and children, in general, did not have a high status. In the work force, working with one’s hands was looked down upon and left to the poor and slaves. Marriages were often arranged based on status. It would have been dishonorable to marry someone from a low standing.
Though James focuses on prejudice between the rich and poor—his challenge applies to all prejudice including racism, classism, chauvinism, etc. Unfortunately, the early church commonly struggled with forms of racism and classism. In fact, the role of the deacons came about primarily because the Greek speaking Jewish widows were being neglected in favor of the Hebrew speaking widows in Acts 6. A Jew that did not speak Hebrew was looked down upon as lesser—like he or she wasn’t a true Jew. In addition, God judged the Corinthians not only because they mistook the Lord’s Supper but because, in doing so, they were dishonoring the poor—leaving them without food (1 Cor 11:22).
Sadly, prejudice has been continually found in the church since ancient times. Similar to James’ illustration, Gandhi, the famous Indian leader, once considered becoming a Christian. After studying Jesus’ teachings, he felt that Christianity held the answer to fixing India’s caste system. Being convinced of this, he tried to attend a local church. When he entered the church, which was filled with white people, he was told to attend church with his own people. He left and never went back. He said to himself, “If Christians have caste differences also, I might as well remain a Hindu.”1 No doubt, many have experienced this in the modern church today. It’s commonly been said that the most divided hour in the world is on Sunday when people huddle together in churches of the same ethnic and cultural background—often showing that culture rules over faith.
This is exactly what James is rallying against. True faith should change how believers view and treat people of different backgrounds than their own. God has made the church a body, which includes Jews and Gentiles—people from different backgrounds. Having different backgrounds makes us more prone to discord, but it is also a tremendous opportunity to grow in love. In fact, Christ taught that by demonstrating our love to one another, people will know that we are his disciples (John 13:35). James essentially makes the same argument except by focusing on the negative. True believers should not demonstrate prejudice to others. In this study, we will consider reasons why believers should not practice prejudice.
Big Question: Why should believers not practice prejudice according to James 2:1-7?
Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
James 1:27
James’ challenge to not practice prejudice should be considered in the context of the previous verse. In James 1:27, he describes religion that God accepts as “pure and undefiled”; it cares for the needy in society and keeps itself “unstained by the world.” When James talks about the world, he is talking about a system of values and practices that are antigod—against a biblical worldview. In James 4:4, he says friendship with the world is enmity with God. Likewise, John teaches that loving and embracing the evil world system is a proof of not having genuine faith. In 1 John 2:15-17, he says,
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, because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world. And the world is passing away with all its desires, but the person who does the will of God remains forever.
He says the person who loves the world does not have the love of God in him. He also describes an aspect of worldliness as the “arrogance produced by material possessions” (v. 16). This “arrogance” produced by wealth often leads to classism and prejudice. This evil world system will pass away but the person who does God’s will remains forever (v. 17).
Again, following Christ means to go in a different direction from the world. If a person professes Christ and as a pattern lives just like the world including its racism, classism, sexism, etc., this person may not have true faith. Only those who do God’s will have eternal life.
Therefore, if we dislike people of other races and look down upon them, if we exalt the rich and dishonor the poor, if we mock those with developmental needs or other physical ailments, etc., we must question if our faith is real. Are we living for the world or living for God? When reading in context, James clearly is alluding to religion that God “accepts” (1:27 NIV), which keeps itself unstained from the world and cares for the poor—needy widows and orphans.
Are we keeping the worldly stains of prejudice off our clothing?
Application Question: In what ways is prejudice a normal pattern of the world? In what ways has prejudice slipped into the church, among Christians? How have you struggled with it when considering people different from you? How should believers break patterns of partiality/prejudice?
My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ.
James 2:1
In calling Jesus Christ “our glorious Lord,” James declared that Jesus was God. In the Old Testament, God would often appear to Israel in a glory cloud. When leading Israel through the wilderness, he led them by cloud during the day and fire at night. At times, his presence would come down to the tabernacle and later the temple in a glory cloud. However, when Christ came to the earth, his disciples declared that he was the glory of God. John said this, “Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father” (John 1:14). When John said Christ “took up residence,” it literally can be translated, he “tabernacled.” Christ was the tabernacle of God on the earth. He was the place that God’s glory dwelled. The writer of Hebrews, likewise, called Christ the radiance of God’s “glory” and the “representation of his essence” (Heb 1:3). It seems that James is referring to this reality when he calls Christ “our glorious Lord.”
This should have challenged believers who were judging the poor by their outward appearance, since Christ was likewise misjudged because of his humble outward appearance. Those who dishonored Christ did not recognize the glory that resided in him and what was his from an eternal perspective. When most people saw Christ, they saw a man who came from the ghetto of Nazareth, Galilee. People declared, “Can anything good come out of Nazareth?” (John 1:46), “No, for the Christ does not come from Galilee, does he?” and “No prophet comes from Galilee” (John 7:41, 52). Christ came from the wrong neighborhood. His family was poor. When they offered sacrifices to God, they had to offer two doves which was only allowed for the poor to offer (Lk 2:24). In 2 Corinthians 8:9, Paul said this about Jesus, “For you know the grace of our Lord Jesus Christ, that although he was rich, he became poor for your sakes, so that you by his poverty could become rich.” Our Savior was poor. He didn’t have the educational background that those from Jerusalem would have. He worked with his hands as a carpenter in a society that despised manual labor and those who did it for a living. He didn’t have the handsome looks that many would esteem in society. Isaiah 53:2 says, “he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.”
Everything that society exalted—beauty, education, wealth, and family background—Christ did not have. When they saw his poor appearance, they did not realize it veiled the very glory of God. In the same way, there are poor people in this world who are uncomely in outward appearance but gloriously rich because of their relationship with Christ. They have every spiritual blessing in heavenly places (Eph 1:3) and are co-heirs with Christ—everything Christ has is theirs (Rom 8:17). And there are those who are rich and attractive on this earth but are extremely poor and haggardly as far as eternity is concerned.
In 2 Corinthians 5:16, Paul said, “So then from now on we acknowledge no one from an outward human point of view. Even though we have known Christ from such a human point of view, now we do not know him in that way any longer.” Likewise, as believers, we should not view people from a secular viewpoint; we should see everyone as God sees them—in relation to Christ. We should see people as those who need to experience Christ’s saving love and those who are related to Christ because of his love. Therefore, it is incompatible with our faith in Jesus Christ—"our glorious Lord”—to show prejudice. Our Lord was poor but glorious on the inside and from an eternal perspective. We must view people from an eternal perspective as well.
Application Question: Why is it so easy to judge people based on outward appearance? How should the fact that Christ was not esteemed by worldly standards (beauty, education, wealth, and family background) challenge us about how we view ourselves and others?
My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ… If so, have you not made distinctions among yourselves and become judges with evil motives?
James 2:1, 4
When James says, “do not show prejudice” or “show no partiality” (ESV), the Greek construction means to stop an act that was already in progress.2 It literally means, “don’t receive the face.”3 It refers to not receiving somebody based on external appearance only, without considering their true merits—such as character and abilities.4 Leviticus 19:15 says, “You must not deal unjustly in judgment: you must neither show partiality to the poor nor honor the rich. You must judge your fellow citizen fairly.”
When Samuel was searching for the next king of Israel, he went to Jesse’s house to consider his sons. As the first son came out, Samuel thought to himself, “Surely, here before the LORD stands his chosen king!” as he considered the man’s height and appearance (1 Sam 16:6). However, God rebuked him saying, “Don’t be impressed by his appearance or his height, for I have rejected him. God does not view things the way men do. People look on the outward appearance, but the Lord looks at the heart” (1 Sam 16:7). No doubt, God often desires to rebuke us as well because of the way we view and rank people based on external things. When we do this, we are acting like unjust, evil judges. If a courtroom judge gave people favor or condemned them based on their appearance or wealth, he would be evil and unjust. We would despise him for doing so. Unfortunately, we often do the same daily when viewing people.
As believers, we must view people the way God does, by considering their character and relationship to God. When Solomon’s mom counseled him about finding a wife, her focus was totally spiritual. In Proverbs 31:34, she said, “Charm is deceitful and beauty is fleeting, but a woman who fears the Lord will be praised.” Similarly, when talking about the beauty of women, Peter described how God doesn’t focus on the external but on the “lasting beauty of a gentle and tranquil spirit,” which is precious in his sight (1 Pet 3:3-4).
When considering people, we must be like God who is a just judge. We must focus on a person’s character and relationship to God rather than mere externals. It has been wisely said, “We should not judge a book by its cover.” If we do this with people, we are harboring evil thoughts and have become unjust judges—exactly what everybody hates in society, corrupt leaders. God hates it as well, as it falls short of his glory and plan for his people.
Application Question: Why are we, and society in general, so prone to judge people by external factors such as education, beauty, clothing, and family background? Why is making judgments based off external factors alone wrong and deceptive?
Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?
James 2:5
When James said, “Did not God choose the poor in the world to be rich in faith,” the Greek word for “choose” is the same word we get the English word “elect” from.5 Though controversial, Scripture teaches that God chose people before time for salvation (Eph 1:4). This election is not based on any merit of our own, but simply God’s right to choose from those who deserve wrath. That’s why salvation is by grace—the unmerited favor of God. James had already mentioned this previously when describing how believers are born again. James 1:18 says, “By his sovereign plan he gave us birth.” The NIV translates it, “He chose to give us birth.” In the same way nobody planned their natural birth, nobody planned their spiritual birth. Though we responded to the gospel, Scripture teaches that even our faith is a gift of God, planned even before time (Eph 1:4, 2:7-9, Phil 1:29)).
Now, when James says God chose the poor, he is speaking in generalities. God did not elect all the poor to salvation, but when considered historically, the majority of believers have always been poor. The majority of the early church were slaves and poor people. Paul described this in 1 Corinthians 1:26-29:
Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, so that no one can boast in his presence.
When describing the “circumstances” of the Corinthians’ “call” to salvation (v. 26), Paul noted how God often did not choose the privileged and powerful. Instead, he chose what the world thinks is foolish and shameful. God chose to bring his Son out of poverty. He chose people often looked down upon by society, such as fishermen and a tax collector, to be his apostles. He chose to save the person who was persecuting and having Christians killed to be his greatest apostle. He chose the poor to hear the gospel. In Luke 4:18, Christ said the Spirit of God had anointed him to preach the gospel to the poor; they were the first recipients of the gospel and the primary ones to accept it. As mentioned, the early church was primarily poor people and slaves. In God’s sovereignty, he chose what was shameful, “weak,” “low,” “despised,” and “regarded as nothing” by the world (1 Cor 1:27-28). In fact, Christ praised God for this reality in election:
At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.
Matthew 11:25-26
We may not fully understand God’s purposes behind electing the poor, but like Paul, James, and Jesus, we can clearly see that it is true.
Certainly, on the human side of salvation—meaning our decision to follow God—there are factors that affect this reality. The poor are more prone to accept God and trust in him because they have nothing else. Their outward circumstances of poverty commonly make them poor in spirit (Matt 5:3)—dependent upon God like a child, which is the door to salvation (Matt 18:3). And likewise, the rich are more prone to trust in their riches than God, which makes it hard for them to enter the kingdom (Matt 19:23). Wealth tends to make us proud and independent, while the door to the kingdom is humility and dependence.
Either way, James’ point is that showing partiality to the rich over the poor is incompatible with election. From the divine standpoint, God has chosen the poor to be rich in faith. And on a human standpoint, the poor are more prone to accept God, while the rich reject him. If we dishonor the poor, we dishonor those God has commonly chosen for salvation and to care for in a special way.
It must be remembered, that when God elected Israel to be his people, in his covenant with them, they were called to care for the poor. They were to leave grain in their fields for the poor (Lev 19:9-10). The poor were to never be charged interest on a loan (Lev 25:35-37). The poor were to be released from their debts every seventh year (Dt 15:1-2), and slaves were to be released from slavery on the year of Jubilee, if they wanted (Lev 25:8-13). The Jews were to care for the poor, and if they did, God would bless them, and if they didn’t, God would judge them. Psalm 41:1 says, “How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him.” Proverbs 28:27 says, “The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.” Therefore, even when Paul and Barnabas were commissioned to share the gospel with the Gentiles, the apostles encouraged them to “remember the poor” (Gal 2:10).
One of the reasons we should not show prejudice is because it’s incompatible with God’s election of the poor and his special care for them. Like Israel before us, we are called to care for them and honor them.
Application Question: In what ways can we see God’s election of the poor biblically and historically? In what ways can churches better honor the poor by making them feel comfortable in church and reaching out to them in the community?
But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? Do they not blaspheme the good name of the one you belong to?
James 2:6-7
Finally, James says that believers should not honor the rich over the poor because the rich have typically persecuted believers and slandered God’s name. Certainly, this appears to have been commonly happening to these early Jewish believers. In James 5:1-6, he specifically rebukes the rich who were persecuting believers. They were withholding the pay of their workers (5:4); they were condemning and murdering righteous people (5:6). Some believe that James may specifically have in mind the Sadducees who were the wealthy, liberal Jewish teachers who partnered with the Pharisees to kill Jesus. Even as they persecuted Christ, they were probably dragging believers to court—suing them and blaspheming Jesus.6
No doubt, this is still true today. Much of the litigation against Christians in modern day courts are carried out by wealthy, powerful, liberal groups. They attack those who believe that marriage should only be between a man and woman. They persecute those who advocate for the rights of the unborn. They seek to silence the preaching of the Bible—calling it hate speech and divisive. In many countries, believers have been muzzled by the rich in power. James challenges these believers to consider who they were exalting.
Now with that said, James is not saying the poor should be honored and the rich dishonored. He is also not saying that we shouldn’t honor those in authority over us. Scripture consistently calls us to submit to those in authority over us because all authority is from God (cf. Rom 13:1-7). However, James is saying that the rich should not be honored over the poor. Believers should give a poor farmer the same respect given to a wealthy doctor.
The world often honors the wealthy to seek favor from them and dishonors the poor because they can give nothing in return. However, for believers, we are part of another kingdom. In this kingdom, the first will be last and the last will be first (Matt 20:16). There is a great reversal. Therefore, we are not bound by the culture of this world and shouldn’t live by it. As believers, we should not practice prejudice or partiality at all. We should honor and respect all people, as made in the image of God.
Application Question: In what ways are the wealthy persecuting believers throughout the world today? How should Christians respond to this persecution both privately and publicly?
When considering God’s characteristics, we often think of his omnipotence, omnipresence, holiness, mercy, and love; however, we often don’t consider God’s impartiality—that he is not a respecter of persons. In Deuteronomy 10:17-19, Moses said this to the Israelites:
For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, who justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing. So you must love the resident foreigner because you were foreigners in the land of Egypt.
Because God is impartial, not exalting people based on race, socio-economic status, beauty, or abilities, Israel was supposed to be impartial as well. Like Moses before him, James challenged these Jewish believers who claimed to follow Christ, to not practice prejudice as it was incompatible with their faith. As followers of Christ, we must also never practice it!
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Accessed 12/1/2019 from https://bible.org/seriespage/lesson-8-why-partiality-wrong-part-1-james-21-7
2 Utley, R. J. D. (2000). Jesus’ Half-Brothers Speak: James and Jude (Vol. Volume 11, p. 30). Marshall, TX: Bible Lessons International.
3 Hughes, R. K. (1991). James: faith that works (p. 90). Wheaton, IL: Crossway Books.
4 MacArthur, J. F., Jr. (1998). James (p. 98). Chicago: Moody Press.
But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.
James 2:8-13 (NET)
Why should believers not practice prejudice?
Throughout James’ letter, he has been giving tests of true faith. James’ letter is immensely practical because he believed that true faith changes people’s lives. It changes the way they speak (1:26); it makes them different from the evil world system and culture (1:27). True salvation inclines our hearts to help those in need (1:27), and in James 2:1-13, James’ point is that true salvation should turn us away from prejudice.
Prejudice and partiality were normal in the ancient world. There was great ethnocentrism and genderism. In fact, Jewish men would commonly wake up in the morning and say, “Thank you, Lord, I am a male and not a female. Thank you I am a Jew and not a Gentile!” They prided themselves both in their ethnicity and their male gender. Also, there was great classism in the ancient world. The poor were shunned, and the wealthy were honored. Marriage often didn’t happen between different classes. However, for James, prejudice, including showing partiality and favoritism to certain groups, was incompatible with faith in Jesus.
In James 2:2-3, James addressed prejudice which had been happening amongst the Jewish Christians by illustration: A rich man with nice clothes entered a congregation, and immediately, the Jewish Christians gave him a special seat. However, when a poor man entered with dirty clothes, they told him to sit on the floor or by their feet. James rebuked them by saying they had harbored evil thoughts and become unjust judges (v. 4)—people who judge based on outward appearances alone.
In James 2:5, he said prejudice does not fit with God’s choice of the poor to be rich in faith. Throughout history, the church has primarily come from the poorer classes, including slaves. Even Christ came from a poor family. He worked with his hands as a carpenter, and when he started his ministry, he was supported by the donations of others, including women (Lk 8:3). James says to dishonor poor people is to mistreat those who generally have had great faith.
In addition, James said that when believers honor the rich, they are siding with those who commonly mistreat believers (2:6-7). In those days, it was the rich who often dragged Christians to court and blasphemed Christ’s name. Likewise, today, it is often wealthy, liberal groups who persecute Christians through litigation for their beliefs about marriage or abortion. By honoring the rich and dishonoring the poor, believers were dishonoring those who commonly had faith in Christ and honoring those who commonly were antagonistic towards God and believers.
In James 2:8-13, James continues to argue that showing prejudice is incompatible with true faith. In this section, we’ll consider several more reasons that Christians should not practice prejudice.
Big Question: In what ways does James 2:8-13 argue that true faith is incompatible with practicing prejudice?
But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators.
James 2:8-9
When the NET says, “if you fulfill the royal law,” the NIV and ESV say if you “really” fulfill or keep the law. It seems these believers were defending their honoring of the rich by saying, “We are just fulfilling God’s law—to love our neighbor as ourselves!” However, their problem was not so much the fact they loved the rich, it was their showing prejudice to the poor. James says by doing that they were breaking God’s royal law.
Interpretation Question: Why is loving our neighbor as ourselves called the royal law?
First of all, it is royal because it was given by God, the ultimate king, in the Old Testament (Lev 19:18). In addition, Christ, the Son of God, reaffirmed this law for believers. He taught that the two greatest commandments were to love God with all our hearts and to love our neighbor as ourselves (Mk 12:30-31). In fact, Christ taught that believers would be known by displaying supernatural love. In John 13:35, he said, “Everyone will know by this that you are my disciples—if you have love for one another.”
Interpretation Question: What does it mean to love our neighbor as ourselves?
From a negative standpoint, it means if we don’t want to be treated poorly because of the amount of money we make, the job we have, our color, or nationality, we should not treat others that way. If we don’t like people talking critically about us behind our back, lying about us, abusing us physically or emotionally, then we shouldn’t do that to others. However, the royal law goes much further than that. Positively, it means that if we enjoy when others help us out when we are struggling emotionally, socially, spiritually, or financially, we should do the same to others. This is how God called the Jews to love others, and Christ taught the same thing in the new covenant to believers.
In the Parable of the Good Samaritan (Lk 10:25-37), Christ explained more about this command by declaring who our neighbor is. In the story, a man was robbed, beaten, and left for dead. Two religious professionals walked by the man on the road and did nothing to help him. Then, a Samaritan stopped, treated his wounds, took him to an inn, paid for him to stay there and also for other bills that would be incurred. Essentially, Christ said to love our neighbor means to help anybody who is in need—the single mom, the refugee, the person struggling with depression or finances, the kid struggling with math. We are called to love them all, as we would ourselves.
With that said, it’s important to understand something about the royal law. It is not two laws, as some would teach—love yourself and love others (or love yourself so you can love others). Scripture never teaches us to love ourselves. Before the fall, the greatest commands were naturally fulfilled by Adam and Eve. They were innately inclined, before developing a sin nature, to love God with all their heart and to love their neighbor as themselves. They were perfectly made in the image of God. However, when sin came into the world, they hid from God and one another. Instead of loving God and others wholeheartedly, each person would love themselves more than God or others. This new propensity to love oneself would cause humanity to break all God’s laws. Scripture teaches that all God’s laws are fulfilled by love. Romans 13:9-10 says:
For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.
If we love God, we won’t worship idols or blaspheme his name by our words. If we love others, we won’t steal from them, covet their spouse, gossip about them, or murder them. Therefore, to not love God and others is to sin and break God’s commands.
Contrary to the psychological approach to ministering to people, which often says, “You just need to love yourself more,” Scripture says, we already love ourselves too much! Therefore, we are called to humble ourselves (1 Pet 5:6), deny ourselves and take up our cross daily (Lk 9:23), and even hate our own life (Lk 14:26-27)—in the sense of loving Christ more. The royal command is really to start loving others like we already love ourselves. In describing the end times and how rebellious people would become, Paul said:
But understand this, that in the last days difficult times will come. For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, treacherous, reckless, conceited, loving pleasure rather than loving God. They will maintain the outward appearance of religion but will have repudiated its power. So avoid people like these.
2 Timothy 3:1-5
In describing the treacherous times of the last days, the first problem with people is that they would be “lovers of themselves.” This seems to be the reason for all the other sins. This caused them to be boastful, arrogant, blaspheme God, disobey parents, slander others, oppose what is good, love pleasure instead of God. It appears to have been given first because it is the root of all the other evils.
Though secular wisdom might say to a person who is depressed and suicidal, “You just need to love yourself more,” the problem really is that they love themselves too much. When people commit suicide, they demonstrate that they care more about themselves than their parents, friends, strangers, the world, or even God. What they really need during those desperate moments is to love God and others more, which would deliver them from being consumed with their world and the problems in it.
This is part of the reason loving our neighbor as ourselves is the royal command! Breaking it, along with not loving God, is the chief reason for all the evil happening in the world, including prejudice. When a believer shows prejudice against someone, it stems from their love for themselves. Self-love makes them proud about their beauty, race, ethnicity, wealth, family background, and nation and causes them to look down upon and judge others. Prejudice, racism, classism, and chauvinism come from loving ourselves. Therefore, when these Jewish Christians dishonored the poor, they were breaking God’s law.
To love our neighbor, we must ask ourselves, “Who around me has a need and how can I meet it? Is there somebody who is depressed, somebody who is being bullied or mistreated, someone who needs financial or manual help?” Those are the ones we should especially love and honor. When we demonstrate prejudice, we break God’s royal command to love our neighbor. Are we loving others as ourselves?
Application Question: Do you agree that self-love is the root of most, if not all, evil? Why or why not? In what ways does God’s commandment to love fulfill all commands? Who do you feel God is calling you to, especially, demonstrate love to in this current season?
But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law.
James 2:9-11
It seems that not only were these Jews excusing their prejudice by claiming it was loving, but also, they were excusing it because, to them, it seemed like a minor sin. To them, prejudice, such as honoring the rich and dishonoring the poor, was nothing in comparison to adultery or murder. In the Mosaic law, the consequence for those sins was death. So they thought to themselves, it’s not a big deal to show a little prejudice and a little favoritism. In fact, Jews tended to view God’s commands as separate units. If they failed a law and practiced another, one could still be considered just before God as long as they were more righteous than sinful. That is why they commonly believed one could go to heaven by practicing the law (cf. Matt 19:16-20, Lk 10:25-28). However, James crushed that view by saying the law is a single unit. If you break one law, you have broken the whole law. He viewed the law like a chain or a mirror. If a chain is broken in one spot, the chain is broken. Likewise, whether a mirror is broken by a tiny pebble (a minor sin) or a boulder (a large sin), the mirror is still broken. It’s the same with God’s law; committing one sin makes us violators of the whole law.
It was in this sense that the Old Testament law was given to prepare the Jews for their Savior. Galatians 3:24 says, “Thus the law had become our guardian [or tutor] until Christ, so that we could be declared righteous by faith.” Because God knew they could not keep the 600 and something OT laws, he provided provisions for when they failed. Once a year on the Day of Atonement, a lamb was sacrificed for the sins of the nations. This was meant to teach them that they could never be righteous enough to be accepted by God and avoid his wrath—they needed a substitute. These yearly lambs were always meant to point them to Christ—the lamb which would take away the sins of the world (John 1:29). They were just symbols of the person who would one day pay the penalty for all sins—past, present, and future.
The common Jewish belief that one could earn merit with God by their works is just like every other works-based religion, including what’s seen in Catholicism. However, the Bible teaches that everybody has broken God’s law and therefore are under God’s judgment. Romans 6:23 says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Apart from faith in Christ’s death and resurrection for our sins, there is no salvation from the penalty of our sins (cf. John 3:16, Eph 2:8-9).
Now certainly, James is not saying that all sins are equal in consequence. Committing the act of adultery is worse than committing adultery in one’s mind and has a greater consequence. However, all sin is equal in that it breaks God’s law and separates us from God.
Application Question: What are some applications we can take from the fact that one sin breaks all of God’s law?
Again, James’ point is that prejudice is not a minor infraction; it breaks all of God’s law. It creates inequity and injustice amongst those whom God created in his image to glorify him.
Like these Jewish Christians, we must ask ourselves if we are minimizing prejudice in our hearts—looking down on the poor, less educated, less attractive, or people from other races and honoring people with wealth, education, beauty, and from certain ethnicities? If we don’t recognize how evil all sin is, including prejudice, we will allow it to linger in our lives and never repent of breaking God’s laws. To break one part of God’s law is to break it all.
Application Question: Are all sins equal? If so, in what way? If not, why not? Why is it so easy for believers to accept and adopt prejudice and partiality in comparison to other sins?
Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.
James 2:12-13
James says that believers will be judged for their words (2:12), actions (2:12), and attitudes (2:13). In 2:13, when James describes being judged for not showing mercy, mercy is first an attitude before an action. Christ taught the same thing about judgment. He said that we will be judged for every idle word spoken (Matt 12:36) and also that our works will be judged—meriting either reward or loss of reward. In the Parable of the Talents (Matt 25:14-30), three people received talents from their master. The two who made interest were commended by the master and received rewards; the one who did nothing with his talent was rebuked and had his talent taken away. Likewise, though believers will not be judged for their sins because they were paid for on the cross, Scripture teaches that believers will be judged for their works. Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.” Matthew 5:19 says, “So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.” And Colossians 3:23-24 says, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ.”
James’ words about their speech, behavior, and attitudes being judged would have challenged these Jewish Christians. Saying to the poor man “stand” or “sit on the floor” and to the rich man to “sit here in a good place” (2:3) are seemingly insignificant words and actions which have eternal consequences. This is true for us as well.
Interpretation Question: In what ways will believers be judged for their words, actions, and attitudes?
When James says, “For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment,” there seems to be two aspects to it (2:13).
If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Someone who doesn’t restrain their tongue but is harsh and judgmental in how they treat others, may prove that they are not truly born again. In addition, a person who does not care for those in need and keeps himself from the stains of this world (including prejudice), may prove a lack of true faith.
This is the same thing Christ taught in the Parable of the Sheep and the Goats (Matt 25:31-46). In the last days, Christ will separate people into sheep and goats based on whether they showed mercy to the least of these (caring for those in prison, the hungry, or those without clothes). The sheep who were merciful went into the kingdom, and the goats who were unmerciful went into eternal damnation. It is not that people are saved through their works, but works demonstrate true faith, which is the major theme of the book of James.
Are we merciful, especially, when considering people who are different from us—different race, socio-economic status, culture, and educational background? Or are we unmerciful and even prejudiced? God will judge us for how we speak and act and also for our attitude. We will receive reciprocally from our actions both in this life and the life to come.
Application Question: Does God’s judgment (both temporal and eternal) motivate you? Why or why not? How is God challenging you to show more mercy to others?
Why is practicing prejudice incompatible with our faith? In James 2:8-13, he gives us three reasons:
Copyright © 2021 Gregory Brown
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What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself. But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear. But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.
James 2:14-26 (NET)
What is true saving faith? Christ made very clear in his teachings that it is possible to have a false faith. In Matthew 7:21-23, he said that in the last days, many would call him “Lord, Lord” and declare all the righteous works which they had done in his name, but he would tell them, “Depart from me, you workers of iniquity, I never knew you” (paraphrase). He also gave two parables, the Parable of the Weeds and the Parable of the Fish in Matthew 13, which demonstrated that in his kingdom there were weeds (false believers) and wheat (true believers), good fish (true believers) and bad fish (false believers). At the end of the age, the angels will sort them out, and the false will be thrown into the fire. Among Christ’s disciples, there was exhibit one—Judas. He preached from village to village, did miracles along with the other disciples, but eventually denied Christ. Throughout his ministry, Christ taught that one of the disciples was a devil (John 6:70), that all the disciples were “clean,” except one (John 13:10)—referring to being cleansed from sin—and that one of the disciples would deny him. Judas was never saved, though he professed Christ, followed him, and served him.
That is exactly what James is dealing with in this text, and it’s one of the wider themes of the epistle. According to James 1:1, the book of James was written to Jewish Christians who were scattered abroad. Most likely, they were scattered because of persecution. Throughout the letter, James challenges these believers about what genuine faith looks like. They were going through persecution, and because of it, some began to think God was tempting them to do evil (Jam 1:13). Some were mistreating the poor amongst the congregations (Jam 2:1-6). They were fighting amongst one another, and some were murdered because of the conflict (Jam 4:1-3). Therefore, with a shepherd’s heart, James corrects these Jewish believers by challenging them to consider what true faith looks like.
It is clear from James’ argument in this text about how true faith always results in godly works, that some of these Jewish Christians believed that obedience to God’s Word wasn’t necessary. In 2:18, he illustrates an apparent statement by one of them, “But someone will say, ‘You have faith and I have works.’” James then interrupts and says, “Show me your faith without works and I will show you faith by my works.” It appears that these Jews had experienced a pendulum swing when they became followers of Christ. Before their conversion, they, no doubt, felt burdened by the legalistic focus of Judaism, especially as the rabbis kept adding laws to God’s law—often called the traditions of the elders (Mk 7:1-3). When they heard about salvation by faith alone, as taught by the gospel, they were attracted. But some of them assumed that this gospel meant that obedience to God’s Word wasn’t needed at all. It led many of them into antinomianism, which means “to live without law.” James strongly condemns this belief in James 2:14-26, teaching that true faith will always produce godly works.
James 2:14-26 is probably the most urgent and challenging text in the epistle and also the most controversial. Because of James’ focus on the relationship between faith and works, Roman Catholic theology has used this text to teach that people are not saved by faith alone and that works, like penance, taking the Lord’s Supper, and participating in baptism, are needed along with faith for one to be saved. In addition, amongst evangelicals (those who believe in salvation by faith alone), some argue that true saving faith means simply believing in the elements of the gospel—that we are all sinners, Christ died for our sin and rose from the dead—but that following Christ and repenting of sins are not necessary aspects of true salvation. As long as one has intellectual belief in the gospel, that is enough for salvation. And since saving faith does not necessarily include following Christ and repentance of sins, salvation does not necessarily need to result in good works, which contradicts James’ teaching in this text. Some would even say you can take Christ as Savior without taking him as Lord. This view is called Free Grace theology. Opponents call it Easy Believism. This text, properly understood, contradicts both Roman Catholic theology and Free Grace theology. Salvation is not by works but always produces works.
The doctrine within James 2:14-26 was important to the first recipients, and it is extremely important to us. It teaches us the difference between a living faith—a faith that saves and changes a person—and a dead faith—which doesn’t affect a person’s life at all. Twice within the text, James mentions the possibility of having dead faith (v. 17, 26).
Other biblical writers warn about the same possibility of having dead faith. In 2 Corinthians 13:5, Paul said, “Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!” Also, John wrote a whole book addressing the topic of assurance of salvation—knowing that we are truly saved. In 1 John 5:13 he said, “I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”
In this study, we will consider four aspects of what true saving faith is, contrasting it with false faith. As we consider this text, we must make sure that our faith is alive—that it is producing fruit in accordance with true faith.
Big Question: What aspects of true saving faith are taught in James 2:14-26?
What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself.
James 2:14-17
When James says, “What good is it … if someone claims to have faith but does not have works? Can this kind of faith save him?” in the Greek, the construction of his rhetorical question requires a negative answer.1 He is saying it is possible to have a “kind of faith” which doesn’t save. What type of faith is he referring to? He is talking about a faith that leads only to a profession—someone who simply “claims to have faith” (v. 14) but doesn’t live in accordance with his claim.
He gives an illustration of a brother or sister in the church who is poor—lacking clothes and food. One particularly pious believer, instead of helping him, offers a prayer of blessings, “Go in peace, keep warm and eat well” (v. 16). James argues, what good is that?
In context, James has already argued that those with true faith care for the needy. In James 1:26-27, he said,
If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
He taught that religion that doesn’t lend itself to caring for the needy, such as orphans and widows is not genuine. In fact, the Jews in this congregation were not only neglecting the poor but dishonoring them. In James 2:1-11, he described a church that practiced partiality and prejudice. When a wealthy person visited the church, they put him in the place of honor, but when a poor person visited, they dishonored him—telling the poor to stand or sit on the floor. By showing partiality, they were committing evil and would come under God’s judgment. James 1:12-13 says, “Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.” This judgment certainly refers to God’s disciplining believers who neglect the needy, but again in context, it also refers to God’s judging those who simply have a profession of faith, who are not truly saved. James 1:22 (ESV) says, “be doers of the word, and not hearers only, deceiving yourselves.” A faith that doesn’t do God’s Word, including caring for the needy, is not genuine.
John taught the same thing about true faith. First John 1:13 says, “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” Likewise, Christ taught that when he returns, those who called him Lord but didn’t care for the least of these (by clothing and feeding the poor and visiting them in prison) would be cast into eternal darkness (Matt 25:41-46).
Faith that does not lead us to a lifestyle of good works, including caring for the needy, is not genuine. It’s just a profession. It’s just lip-service. That “kind of faith” does not save.
Unfortunately, there are many like this in the church. A great number of them tend to be second or third generation Christians or later. Their parents (or grandparents) experienced genuine conversion that turned them away from living lifestyles that were antagonistic to God and his Word, but the children commonly grow up in the church, learn the vocabulary of the gospel, but never experience the power of the gospel. Titus 1:16 says, “They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.” Consequently, many substitute Christian words for a Christian lifestyle.
Warren Wiersbe said this:
People with dead faith substitute words for deeds. They know the correct vocabulary for prayer and testimony, and can even quote the right verses from the Bible; but their walk does not measure up to their talk. They think that their words are as good as works, and they are wrong.2
In fact, Christ used this same type of language when describing the Pharisees who were not truly saved. He said they “honored God with their lips, but their hearts were far from him” (Matt 15:8 paraphrase). Also, in Matthew 21:28-32, Christ gave a parable of two sons. With the first, when commanded by the father to work in the vineyard, he initially refused but then later went to work. With the second, the father commanded him as well; except this brother agreed but never went. Christ used this story to describe how tax collectors and sinners who initially rejected God were entering the kingdom when the Pharisees, who simply gave mouth service, would not.
There are many like this in the church. They use Christian terms and phrases like, “Christ is Lord!” “The Bible is God’s Word!” “Prayer is powerful!” “Abortion is wrong!” and “I am an evangelical!” They may even stand in the pulpit and teach, but they lack the kind of faith which changes their lives—producing good works, including caring for those in need.
Does our confession of faith come with more than words? Are we simply talkers or even teachers who don’t live out our faith? James warns us that a faith which is only demonstrated through words is not salvific.
Application Question: In what ways have you seen Christian vocabulary without Christian living amongst those who profess faith in Christ? Why is this so prevalent in the church? What types of needs are around you and your church? In what ways can you and your church better meet the needs of those around you?
But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear.
James 2:18-19
After using the illustration of a professing believer simply mouthing religious words to another believer in need, James describes a snippet of a hypothetical conversation by a believer who has a liberal view of the relationship between faith and works. He believes one can exist without the other. His words to a professing believer can be paraphrased like this, “You have faith in God, but it shows up in loving theology. You are not gifted in giving, serving, mercy, or evangelism, so you don’t do it and that’s fine. I have faith as well, but my gift is serving others and living out the practical aspects of the faith. It’s OK for us to be different. I serve and you think and talk.” James interrupts this hypothetical conversation and says, “Show me your faith without works and I will show you faith by my works” (v. 18). Essentially, James argues that apart from works, genuine faith cannot be discerned. There is no proof! True faith always results in “boots on the ground”—a life that repents of sin and follows Christ. Paul even commanded those he preached to, to bear fruits worthy of repentance. In Acts 26:20 (NLT), Paul preached “that all must repent of their sins and turn to God—and prove they have changed by the good things they do.”
James then argues for the insufficiency of orthodox doctrine alone by pointing out that even demons have right theology but are not saved (2:19). John MacArthur’s comments on this are helpful:
As far as factual doctrine is concerned, demons are monotheists, all of whom know and believe there is one true God. They also are very much aware that Scripture is God’s Word, that Jesus Christ is God’s Son, that salvation is by grace through faith, that Jesus died, was buried, and raised to atone for the sins of the world, and that He ascended to heaven and is now seated at His Father’s right hand. They know quite well that there is a literal heaven and a literal hell. They doubtless have a clearer knowledge of the millennium and its related truths than does even the most devoted Bible scholar. But all of that orthodox knowledge, divinely and eternally significant as it is, cannot save them. They know the truth about God, Christ, and the Spirit, but hate it and them.3
Demons have better theology than most, if not all of us. When demons met Christ in Scripture, they often bowed down and declared that he was the Son of God (Lk 4:41). They even understood their future end; they asked Christ to not torment them before the time and to not send them to the abyss (Matt 8:29, Lk 8:31). However, their theology is void of commitment to practice what God’s Word says. It is possible to be a theological scholar and yet be lost. That’s exactly what most of the Pharisees, scribes, and Sadducees were. They studied the Bible, copied it, and taught it. But they did not incarnate the Bible’s message; they did not live out what it said and ultimately rejected the messiah who Scripture taught about.
True salvation includes not only orthodoxy (right doctrine) but also orthopraxy (right practice). In 1 Timothy 4:16, Paul said this to Timothy, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.” Paul warned Timothy about this because it’s so easy to separate theology (what one believes and teaches) and practice (how one lives). Without persevering in both, we may prove that we are not saved and also lead others into darkness. True faith is more than simply having right theology!
Application Question: How is it possible for a person to love the Bible and theology and yet not truly be born again? How have you seen people and churches minimize either the need for right doctrine or serving others? How can we keep ourselves (and the church) from either extreme?
You believe that God is one; well and good. Even the demons believe that—and tremble with fear.
James 2:19
Not only does James declare that having right theology is not proof of true salvation but also emotional or spiritual experiences. When describing the demons, he declared that they not only have right theology—believing that there is only one God and not multiple gods—they also “tremble with fear” of God, which is more than many believers do. They have an emotional and physical response to God, but it doesn’t save them.
Unfortunately, many in the church when giving proof of their faith point to some emotional or charismatic experience they had—maybe at a church when they gave their life to Christ, they spoke in tongues or prophesied. But these by themselves are not proof of salvation. In Matthew 13:20-21, Jesus described the person who received God’s Word upon shallow ground. He said,
The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.
This person seemingly had a charismatic “salvation experience,” receiving the gospel with joy, but when trials came, he eventually fell away. Often people with charismatic salvation testimonies are immediately put in leadership or in front of crowds, which can at times hurt their infant faith and contribute to their falling away. For this reason, Paul warned against putting new converts into church leadership because they could fall into the condemnation of the devil (1 Tim 3:6).
When considering charismatic experiences as proof of salvation, it should be remembered that Judas cast out demons and healed people but wasn’t truly born again. Also, in the Old Testament, God chose to use a false prophet named Balaam to not only prophesy blessings over Israel but also to give a prophecy about the coming messiah (Num 24:17), and yet Balaam was not saved (Num 22-24). He was a false prophet who helped Moab tempt Israel into sexual immorality and the worship of Baal. Even Caiaphas, the high priest who helped crucify Jesus, prophesied that Jesus would die for the nation, though he wasn’t saved (John 11:49-51). In addition, the false professors who approach Christ in the last days saying, “Lord, Lord,” will point to their charismatic experiences (prophecy and mighty works) as proof of their salvation (Matt 7:22-23), but Christ will declare to them that he never knew them.
Maybe, there were some Jewish believers pointing to their emotional or charismatic experiences as proof of their conversion. However, James implies by pointing out that demons also have emotional/physical responses to God, that those experiences alone don’t prove one is saved. In the Gospels, we see demon possessed people falling down before Christ and having seizures (Mk 9:26, Lk 8:28). Sadly, some churches teach that these types of experiences are proof of God’s blessing. Sometimes, they might just be proof of demonic activity. Emotional and charismatic experiences alone are not proof of true salvation.
Application Question: Why is it important to establish that emotional/charismatic experiences are not proof of salvation or God’s working? How are emotional/charismatic experiences, at times, overly exalted and abused within the church?
But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.
James 2:20-26
Finally, James adds two illustrations of saving faith in Abraham and Rahab. Abraham, when asked by God to sacrifice his son, Isaac, obeyed God immediately (Gen 22). Right before killing Isaac, God stopped him and provided a ram for slaughter. Hebrews 11:19 teaches that Abraham was willing to kill Isaac because he believed God would raise him from the dead. Since this would have been the first resurrection, Abraham’s obedience to God’s Word was a big act of faith.
Rahab was a harlot living in the town of Jericho. Because of Israel’s deliverance from Egypt and some of their conquests in the wilderness, the people in Jericho heard about how great Israel’s God was and feared him. When Rahab heard about the works of Israel’s God, she not only feared God but believed he was the true God (Josh 2:8-11). In response, she hid the Jewish spies from the authorities in Jericho and asked the spies to deliver her and her family when they conquered the city. She was spared, became part of Israel, and eventually became part of Christ’s lineage. Her actions in protecting the Israelite spies and committing treason to her people was a great act of faith. She was willing to put her life in danger, leave her people, property, and assumedly her life of prostitution to follow the God of Israel. True faith produced great works in the lives of these two Old Testament believers.
Though James is arguing that true faith always results in works and not that one is saved by faith plus works, some have misunderstood his teaching. In fact, in verse 21, when James said, “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” this verse really troubled Martin Luther. The apparent contradiction with Paul’s teaching on justification by faith alone caused Luther to call the book of James a “book of straw” and to wonder if James even wrote it.4 How can verses like Romans 4:5, which says, “But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness” and James 2:21, which says, “Was not Abraham our father justified by works…?” correspond with one another?
Even though Martin Luther misunderstood this text, as does Roman Catholic theology, James is not teaching that works and faith are needed for one to be saved. As mentioned previously, James is teaching what all Scripture teaches, that true salvation will produce good works. That is clearly James argument in verses 20-26 as demonstrated by two things:
1. In Scripture, the word “justify” can have two meanings. One means to acquit or to declare righteous, as in a court case, which is how justification is used when referring to salvation (Rom 4:5). The second means to vindicate or prove that one is righteous. For example, in 1 Timothy 3:16, Paul said this:
And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.
To be “vindicated by the Spirit” refers to Christ being raised from the dead. By resurrecting Christ who was put to death on false charges, God’s Spirit proved to everybody that Jesus was righteous. This is the sense in which James is using the word, justify. Abraham’s and Rahab’s works proved that they were righteous—meaning saved. It was not by doing them that God saved them and declared them righteous.
2. Also, proof that James is not referring to Abraham being saved by works is the fact that he refers to an event that happened at least thirty years after he was saved. James 2:23 says, “Now Abraham believed God and it was counted to him for righteousness.” This verse comes from Genesis 15:6 when Abraham looked up at the stars and believed that God was going to multiply his children as the stars. It wasn’t until Genesis 22 that Abraham obeyed God by seeking to sacrifice his son, Isaac. Abraham’s works in Genesis 22 simply proved that Abraham had faith in God and that he had already been declared righteous, many years earlier. In fact, Abraham was probably saved before Genesis 15. In Genesis 12, in obedience to God, Abraham left his home and family and moved to Canaan, which God said he would give him. Abraham was included in Hebrews 11, the heroes of the faith chapter, for that great step of faith (v. 8).
Abraham being declared righteous because of his faith is also important to understand because some people think believers in the Old Testament were saved by works and that believers in the New Testament are saved by faith, which is wrong. God has always saved people and declared them righteous based on their faith. Even before they fully understood all the details about the coming messiah, God was applying his future death to their account. Revelation 13:8 (NIV) says this: “All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” In what way was Christ slain from the creation of the world? In the sense that his death has been applied to those with faith from the creation of the world. Even the required Old Testament sacrifices always pointed to Christ’s future atoning death.
James was not teaching that salvation came through a combination of works and faith, as Catholic theology teaches, but that true works always prove faith. God gave Abraham righteousness based on his faith over thirty years before he attempted to sacrifice his son. And with Rahab, when she heard about God’s great exploits and believed in him, she also was given righteousness. Her hiding of the Jewish spies and potentially endangering her life only proved that she had genuine faith.
What are some applications about saving faith that we can take from the lives of Abraham and Rahab?
1. True saving faith is always based on the revelation of God’s Word. James 1:18 says, “By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.” God speaks and we believe and obey. In the New Testament, God has given us his gospel—that Christ died on the cross for our sins and rose from the dead so that we can be saved. We are called to believe it and follow Christ. In John 1:12-13, Christ said:
But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.
Have we truly believed in the gospel in such a way that changes both the direction of our lives and our eternal destiny? True faith in the gospel does both.
2. True saving faith is costly. For both Abraham and Rahab, following God meant bearing a tremendous cost. For Abraham, that meant potentially losing his son, Isaac. For Rahab, it meant endangering her life as she obeyed God and disobeyed the government by hiding the spies. Likewise, in Luke 14:26-27, Christ said,
If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and follow me cannot be my disciple.
True faith always has a cost, even if that only means giving up lordship of our lives to Christ.
This is especially important to consider, as many in the Free Grace Theology camp believe becoming a disciple of Christ is secondary to salvation. Christ’s challenge to take up one’s cross and become a disciple, for them, is a second step after conversion, instead of an aspect of true saving faith. First, one believes (referring to intellectual belief) and is saved; then, hopefully, that person commits and becomes a disciple, which includes taking up one’s cross. However, every believer in Scripture is called a disciple of Christ. And in Matthew 10:33, Christ declares that if we deny him before others (meaning not taking up our cross and being willing to suffer for him), he will deny us before the Father (cf. 10:38-39). Salvation is costly in that it cost Christ his life, but it’s also costly for us, as we in response take up our cross and follow him (Lk 14:26-27).
What might this costly faith look like in our lives practically? Bruce Goettsche, Pastor of Union Church in Illinois, said this:
How is God calling you to carry your cross as an act of true faith?
Application Question: Why are works such an important indicator of true faith (cf. Ez 36:26-27, 2 Pet 1:5-10)? What type of cross is God calling you to carry as you follow him?
James challenges Jewish Christians who had turned away from legalistic law-keeping in Judaism to an antinomian form of Christianity. They thought salvation by faith meant that they didn’t have to obey God’s Word at all. But James teaches that true faith changes believers in such a way that repenting of sin and doing good works will always be progressive staples of their lives. Consider Ezekiel’s prophecy about God’s work in a believer’s salvation in the New Covenant:
I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.
Ezekiel 36:26-27
The reason true believers will obey God’s Word and practice good works is because in salvation God radically changes them. He gives them his Spirit, and they become new creations in Christ—the old has passed away and the new has come (2 Cor 5:17). God removes their stony heart—breaking the power of their sin nature—and gives them a new heart—a new nature that wants to obey his Word. By his Spirit, he works in them to obey his statutes. Sanctification is a process; it doesn’t happen all at once. But, nevertheless, it begins at conversion when a person receives the Holy Spirit, and the Holy Spirit begins to make them holy. The fruit of the Spirit will be evident to some extent in a true believer’s life. In fact, in Matthew 7:16-20, Jesus said:
You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.
Our salvation is not an ineffective salvation that doesn’t radically change us. It affects every aspect of our person, and the fruits will be progressively present. What are aspects of true, saving faith?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
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1 MacArthur, J. F., Jr. (1998). James (p. 124). Chicago: Moody Press.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 354). Wheaton, IL: Victor Books.
3 MacArthur, J. F., Jr. (1998). James (p. 131). Chicago: Moody Press.
Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly. For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well. And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.
James 3:1-12 (NET)
How can we control the tongue?
After describing how true saving faith always leads to good works in James 2:14-26, James focuses his attention on the tongue. He does this because the tongue always reveals who we are, including whether we have true faith. In Luke 6:43-45, Jesus said:
For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles. The good person out of the good treasury of his heart produces good, and the evil person out of his evil treasury produces evil, for his mouth speaks from what fills his heart.
It’s impossible for people to hide who they are for long—their words will always reveal what’s in their hearts. According to Christ, a good tree cannot produce bad fruit, and a bad tree cannot produce good fruit. Whatever fills our hearts will ultimately come out. Therefore, James challenged these Jewish Christians to consider the fruit of their tongues and what it revealed about their faith; but also, he challenged them to sanctify their tongues.
This is not the first time James mentioned the importance of the tongue as a proof of true faith. In James 1:26, he said, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” True faith always results in a changed language. It does not result in perfect language, but it should be different.
It is clear, since James mentions the tongue in each chapter of his book, that these Jewish Christians were really struggling with their words, especially in speaking evil of one another. In James 1:19, he said, “…Let every person be quick to listen, slow to speak, slow to anger.” In James 2:12, he said, “Speak and act as those who will be judged by a law that gives freedom.” In James 3, half the text is about the tongue. In James 4:11, he commanded them to “not slander one another” (NIV). In James 5:12, he said to them, “… But let your ‘Yes’ be yes and your ‘No’ be no, so that you may not fall into judgment”—essentially, he commanded them to stop lying. The mouths of these Jewish believers were causing damage in their churches, and James challenged their faith and encouraged them to live it out through their language.
This is the paradox of true believers. Because we have been born again, we have been changed—we are new creations in Christ (2 Cor 5:17). We have new natures, and therefore, we should be different. However, we must continue to grow in this sanctification—seeking to look more like Christ daily. This is what James challenges these believers about in this text—specifically focusing on their language.
James 3:2 says, “For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.” In this, we see another reason James encouraged these Jewish believers to develop a sanctified tongue. A sanctified tongue is a proof of spiritual maturity. When James says, “If someone does not stumble in what he says, he is a perfect individual,” he is not referring to being perfect in the sense of being sinless. He is referring to becoming mature. This is one of James’ major themes in the letter. In James 1:4, he said, “Let perseverance finish its work so that you may be mature and complete, not lacking anything.” The word “mature” in James 1:4 is the same as “perfect” in 3:2. One of God’s goals for believers is for them to become mature in the faith, and he often uses trials to create that in our lives. The weight of trials, as we submit to God in them, creates a mature character in us, including the ability to control our tongues. As James suggests, if we can conquer our tongues—not practicing lying, complaining, crude or ungodly jokes and comments—then, we will be able to control the rest of our bodies. This means that the person with godly speech demonstrates that he also has developed the ability to control his anger, his lust, and his worry, among other things. And the person who has loose lips probably struggles in all the other areas. Our tongues are windows into our spiritual lives, whether we are aware of it or not. Therefore, James gives us even more reason to seek to control our tongues. A controlled tongue is not only proof of true saving faith, but it is also proof of spiritual maturity.
In James 3:1-12, he gives us insights on controlling our tongues. He will do this in part by using eight metaphors of the tongue—a bit in the mouth of a horse, a rudder of a ship, a fire, untamed animals, a restless evil, poison, a tree, and a spring.
Big Question: According to James 3:1-12, how can believers control their tongues?
Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.
James 3:1
When James says, “Not many of you should become teachers,” he was not trying to dissuade those who were truly called to ministry. Because of the great respect given to Jewish teachers, many were seeking to become rabbis for selfish reasons. When considering the Pharisees, Christ said this about them:
They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’
Matthew 23:5-7
Unfortunately, their ministry became all about seeking the applause and favor of people, instead of the applause and favor of God. They loved being called ‘Rabbi,’ which means “master” or “great one.”1 Rabbis were given tremendous respect in the Jewish culture. In fact, if one’s parents were captured by an enemy, duty dictated that a person should rescue the rabbi first.2 It is very easy to see how pursuing the ministry really became a power grab, instead of a genuine desire to serve others.
Sadly, this often happens in churches today. People pursue the ministry to be called “doctor,” “pastor,” or even “deacon”—to be honored and served by others, instead of serving people. In Matthew 20:25-28, Jesus confronted this spirit in his disciples when he said:
… You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. It must not be this way among you! Instead whoever wants to be great among you must be your servant, and whoever wants to be first among you must be your slave—just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.
Ministry should be pursued for more opportunities to serve God and others and not to be served or honored.
With that said, James gave these Jewish believers another reason to not wrongly pursue teaching positions. He said that those who teach will receive a greater judgment (3:1). As mentioned, by teaching and serving in ministry, one has a greater capacity to serve God and others, but one also has a greater capacity to hurt others and dishonor God. Many people have been hurt in the church because of the ungodly words and actions of a person in leadership.
In light of this, here are some practical insights concerning teachers3:
Though James is specifically speaking about teachers, his words apply to everyone. We all have a tendency to sin with our words and affect those who listen to us. With teachers, their judgment is greater because, presumably, they have greater knowledge of God’s Word and because their words affect more people.
With that said, understanding how God holds us accountable for our words is important for learning how to control them. We each will be judged by our words, and the more responsibility God gives us, the greater the judgment. The parent raising children has a greater accountability than the single person. The supervisor overseeing many employees has a greater accountability than the person overseeing no one. The schoolteacher is accountable for the students in his classroom. We all affect someone with our words and therefore will be held accountable for how we use them.
In Matthew 12:36-37, Christ said, “I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned.” Some versions say we will be judged for “every idle word.” Likewise, Matthew 5:19 says,
So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.
God will judge us for our words. When we truly understand this, it should encourage us to be sober and wise with our speech.
Application Question: How have you seen or experienced how pastors/teachers negatively affect the spiritual lives of those they teach? In what ways have specific pastors/teachers been a blessing to your spiritual life? How should the fact that God will judge each one of our words affect how we speak?
And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions.
James 3:3-5a
Next, James uses two metaphors to describe the power of the tongue—the bit in the mouth of a horse and the rudder of a ship. Though a bit is small, it can be used to change the direction of a large horse. Also, ships are controlled by a tiny rudder. By using these two illustrations, James focuses on the tongue’s power to direct life, either for good or bad. Proverbs 18:21 says, “Death and life are in the power of the tongue, and those who love its use will eat its fruit.”
By having a brief conversation with the woman at the well, Jesus changed that woman’s life and many others who repented after she shared with them (John 4). When Peter preached at Pentecost, 3000 people were saved (Acts 2). Words have the ability to direct people’s lives for tremendous good.
Likewise, when Satan tempted Eve in the garden with his words, “Did God really say?” he sowed seeds of doubt into Eve, which helped lead our world into sin, chaos, and destruction. Similarly, Adolph Hitler and Saddam Hussein spoke words that led to hate, oppression, and genocide. Words are indeed powerful and able to not only direct individuals but even nations for good or bad.
In considering James’ illustration of the bit in the mouth of a horse and the rudder of a ship, it implies that in order to use our words for good, we must overcome powerful forces. The bit must overcome the power and nature of the horse, and the rudder must overcome the power of the wind and the waves. Likewise, for believers, we must overcome various forces: (1) We must overcome the power of our flesh which is inclined towards anger, impatience, complaining, and slander (cf. Gal 5:19-20). (2) We must overcome circumstances—whether adverse circumstances or good ones. Bad circumstances, like someone being rude to us, can lead us to speak angry and unwise words. Also, good circumstances can sometimes lead us to speak prideful or careless words. (3) Also, as seen in Christ rebuking Satan’s spoken words through Peter in Matthew 16:23, at times, we can even let the devil control our words. This is probably what James meant when he said in 3:6 that the tongue “is set on fire by hell.” Satan wants to control our tongues, and sometimes, he uses negative or positive circumstances to do so. He understands that words have power to control and guide someone’s life, so he aims to use them for evil.
Therefore, instead of being controlled by our outward or inward circumstances or the devil, we must allow God to control our tongues. Like David, in Psalm 141:3, we must pray, “O Lord, place a guard on my mouth! Protect the opening of my lips!” We must also remember how a sarcastic or critical remark can have long-term negative effects on somebody’s life and how an edifying word can have long-term positive effects. Proverbs 16:24 says, “Pleasant words are like a honeycomb, sweet to the soul and healing to the bones.”
We must control our tongues because they have the power to direct and guide our lives and others’ as well.
Application Question: In what ways have you experienced how words spoken over you had a tremendous impact on the direction of your life? How have you seen this with others? Has the power of words to direct and guide been taken out of balance both in the church and the world by movements such as Word of Faith and New Age, which focus on “speaking things into existence”? If so, what is the proper balance?
So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.
James 3:5-6
James also compares the tongue to a fire. As a tiny flame sets a huge forest on fire, so can the tongue cause great destruction. In verse 6, he describes the tongue’s destructive nature by various phrases: (1) He calls it a “world of wrongdoing,” in that it can cause, what seems like, a world of problems. (2) It “pollutes the entire body,” as it affects the mind and therefore various parts of the body. (3) It “sets fire to the course of human existence”—emphasizing how it can destroy a person’s entire life or the direction of a community or nation. (4) “It is set on fire by hell”—again emphasizing how the devil often inspires the tongue for evil purposes.
People naturally think of crimes like pedophilia, murder, or genocide as clearly demonically inspired; however, as mentioned, James says that our tongues can also be inspired by the devil to do tremendous harm. In the Greek, the word for “devil” actually means to slander, accuse, or defame. That’s what Satan does: he slanders us before God, he slanders us to others, he slanders others to us; he slanders us individually to our own minds—causing us to think depressing and ungodly thoughts. The devil is a slanderer, and when we speak evil, we participate in his ungodly works—setting fires that injure and destroy.
Because of the tongue’s destructive nature (and Satan’s tendency to use it for that purpose), we must choose to never speak unedifying words about others or even ourselves. Proverbs 26:20 says, “Where there is no wood, a fire goes out, and where there is no gossip, contention ceases.” When we stop speaking ungodly words, often peace resumes in a friendship, family, and community.
With this stark reality in mind, here are six types of ungodly speech to avoid:
By these and other negative words, people ignite destructive fires that wound and kill individuals and communities. The nursery rhyme, “Sticks and stones may break my bones, but words will never hurt me,” is absolutely wrong. Words can cause tremendous destruction, and we must be aware of this to stop it from happening.
Application Question: Why is it so common for believers to fall in the trap of using ungodly speech such as gossip, slander, criticism, flattery, or coarse joking? What are some common triggers that lead you into ungodly speech?
For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison.
James 3:6-7
James uses three more metaphors to compare and contrast with the tongue—untamed animals, restless evil, and poison. James describes how all types of animals have been tamed, but the tongue has never been tamed (3:6). It is uncontrollable apart from God. Then, he calls it a “restless evil” and a “deadly poison.” When calling it a “restless evil,” James is saying that the tongue never sleeps, and therefore, we must always be on guard with it. We must guard it when we wake up in the morning. We must guard it while we are at work. We must guard it in times of ease. We must guard it in times of difficulty. We must guard it in times of success. It’s so easy for our tongues to lead us into sin. Proverbs 21:23 says, “The one who guards his mouth and his tongue keeps his life from troubles.” James also says the tongue is “full of deadly poison” (3:7); therefore, it must always be handled gently and with care, as it could potentially hurt or kill somebody.
James goes to great extremes to show how evil and uncontrollable the tongue is. Again, in 3:6, he directly says that “no human can subdue the tongue.” By saying this, James aimed to show the Jewish believers how weak and vulnerable they were to their own tongues, and how they needed to depend on God to control them.
Application Question: In what ways has God given believers power to control the tongue?
(1) In order for believers to conquer sin, including sins of the tongue, God broke the power of our sin nature on the cross. In Romans 6:6, Paul says, “We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.” Because of this reality, Paul says we should consider ourselves “dead to sin, but alive to God in Christ Jesus” (6:11). In order to control our tongues and other sinful tendencies, we must remember that God broke the power of sin from over our lives through Christ’s death on the cross. This is especially important as Satan commonly lies to us and seeks to make us feel like we will never be free from some besetting sin, including ungodly language. Regardless of how we feel, what others say, or our circumstances seem to indicate, we were set free from the bondage of sin on the cross, and therefore, we must fight sin from that reality. In John 8:36, Christ said, “So if the son sets you free, you will be really free.” This is a promise that the addict and person struggling with some habitual sin must hold onto. The victory has been won, so we must claim it and fight until it’s our reality.
(2) Also, in order for believers to conquer sin, including sins of the tongue, God gave each believer a new nature, empowered by the Holy Spirit. Galatians 5:16 says, “But I say, live by the Spirit and you will not carry out the desires of the flesh.” Then in Galatians 5:22-23a, Paul describes the fruits of the Spirit, “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” By living in the Spirit, which refers to obeying and worshiping God and turning away from the world and sin, we gain power over our tongues. Our tongues will begin to demonstrate the Spirit’s fruits including “love, peace, gentleness, and self-control.” Because of the evil tendency of our tongues, we must daily live in the Spirit so God can use our tongues for good instead of evil.
Are we daily living in the Spirit (by abiding in God’s Word and prayer), or are we simply visitors—going to church on occasion, reading our Bible and praying on occasion? If we are visitors, we will not be able to control our tongues; our tongues will control us and others in a negative manner.
God made what was uncontrollable, controllable by breaking sin’s power over us and giving us his Spirit. We must believe and actualize these truths to control our tongue.
Application Question: What does it mean to “live by the Spirit” (Gal 5:16)? How have you experienced power to control your tongue when living by the Spirit? How have you experienced inability to control your tongue when not living by the Spirit?
With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.
James 3:9-12
By comparing our tongues to a spring, a tree, and a vine, James aims to reveal the inconsistency of our tongues and how they should not be this way. In regular life, a fresh spring does not produce bitter water; a fig tree does not produce olives, and a vine does not produce figs. If we are saved, then we should produce fruit in accordance with our new nature; however, that does not always happen. Therefore, James challenges these believers to consistency.
Application Question: How can we develop more consistency with our tongue?
Though we have covered some of these, re-emphasizing them is helpful so our words can be consistently used for good instead of evil.
The tongue cannot be tamed by the flesh; we need a new nature and God’s Spirit to control it. Again, this is part of what James is doing in this text. In James 2:14-26, he argued that true faith will be demonstrated through godly works, and that includes how we use our tongues (cf. James 1:26). Therefore, if we have been saved, our tongues have changed, and in submission to God, we must continue to change them. Again, Christ said this in referring to the fruit of our tongues as a proof of salvation, “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles” (Lk 6:43-44). To control the tongue, we must confirm that we are truly born again.
Philippians 4:8 says, “Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.” To think on what is true and worthy means to reject what is untrue and unworthy. Our minds are like computers; what we put in comes out. If we think on godly things, including God’s Word, it will come out in our speech. But if we put in filthy music, books, TV, and conversations, that will be reflected in our words as well. Many Christians have inconsistent language simply because their input is inconsistent with their profession of faith. To be consistent with our words, we must saturate ourselves with godly things and reject the ungodly.
James 1:19 says, “Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.” Also, Proverbs 10:19 says, “When words abound, transgression is inevitable, but the one who restrains his words is wise.” Wise people restrain their words, so they can listen better and, therefore, discern what others are saying to avoid miscommunication. Wise people restrain their words, so they can better discern the motive behind what they want to say. Are our motives selfish and vindictive or God-honoring and selfless? Wise people restrain their words to discern what are the best words to say to produce the desired outcome. When we don’t restrain our words, sin will abound, including miscommunication and discord.
Restraining our words is especially important in vulnerable situations. A good acronym to remember is HALT. Be especially slow to speak when Hungry, Angry, Lonely, or Tired. We are particularly prone to sinning with our mouths in those times.
Colossians 4:6 says, “Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.” “Grace” means “unmerited favor.” Therefore, to be gracious in our words means always speaking loving things to people, even when they don’t deserve it. It means that even though they deserve our wrath, we give them God’s favor. We bless and do not curse. Ephesians 4:29 says, “You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear.” With that said, speaking gracious words doesn’t mean we never correct sin. That is often the most gracious thing we can do, as long as it is spoken in a loving and wise manner (cf. Eph 4:15, Prov 5:1).
Who is God calling you to speak gracious words to—encouraging words about their personality, spiritual gifts, hard work, and calling? Our words should be like water that refreshes someone and fruit that strengthens them. We should constantly seek to shower people with encouraging words that edify them. Proverbs 12:25 says, “Anxiety in a person’s heart weighs him down, but an encouraging word brings him joy.” We should be people that constantly bring joy to others.
To control our tongues, we must aim for consistency. An apple tree doesn’t produce figs. Likewise, our lips should not produce unwholesome fruit.
Application Question: What are some other tips to help our words be more consistent—reflecting God’s righteousness?
It is clear that the Jewish Christians James wrote to were struggling with their language and that the pattern of their language might have demonstrated a deeper spiritual problem in their lives—a lack of true saving faith (cf. Jam 2:14-26). James warned about this earlier in the letter. In James 1:26, he said, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” Controlling our tongues is a proof of being born again and having a new nature. Therefore, James challenges them, and us, to live in accordance with our professed faith, lest our unbridled tongues destroy our lives and others.
Copyright © 2021 Gregory Brown
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1 Accessed 3/4/20, from https://www.definitions.net/definition/rabbi
2 Hughes, R. K. (1991). James: faith that works (p. 126). Wheaton, IL: Crossway Books.
Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice. But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.
James 3:13-18 (NET)
In the book of James, the apostle has been putting the faith of believers on trial. His premise is that true faith always produces good works, and faith that doesn’t produce good works isn’t genuine. In fact, in both James 2:17 and 26, he declares that faith without works is dead. In James 1:12, he taught that true faith endures trials. He says, “Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.” Instead of ultimately turning away from God and his church in trials, truth faith remains faithful to the Lord and will be rewarded. In James 1:22, he teaches that true faith obeys God’s Word instead of simply listening to it. He says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” A faith that doesn’t obey God’s Word is deceived. In James 1:26, he teaches that true faith restrains the tongue. He says, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” He then re-emphasizes that in James 3:1-12, as he teaches about the power of the tongue to destroy. It’s apparent that these Jewish Christians were tearing each other apart with their words, which is why James mentions the tongue in every chapter of his book. In James 1:27, he teaches that true faith cares for the vulnerable, instead of practicing partiality and prejudice. He says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” James re-emphasizes this in James 2:1-13 as he challenged the believers to not honor the rich and dishonor the poor, lest they be judged by God.
Now in James 3:13-18, James argues that true faith lives by God’s wisdom instead of secular, worldly wisdom. He describes how God’s wisdom is from above (3:17) and how worldly wisdom is earthly, natural, and demonic (3:15). The wisdom we live by tells us who we are truly following—God or the world. It is apparent that many amongst these Jewish Christians, instead of living by God’s wisdom, were living by secular wisdom, which was causing great conflict in their communities. Some had even been murdered because of the conflict (4:2).
Worldly wisdom teaches warped views on what beauty, success, marriage, parenting, sexuality, and morality are. If followed, this wisdom always leads to evil and disorder, as James 3:17 teaches. Worldly wisdom and God’s wisdom are virtual opposites and have opposite fruits.
In James 3:13-18, James compares and contrasts the fruits of God’s wisdom and worldly wisdom so the Jewish Christians could test their faith and see what and who they were really following. The wisdom that we live by is a test of the genuineness of our faith. It demonstrates whether we simply listen to God’s Word and are deceived about our faith or whether we actually practice it and consequently have genuine faith (Jam 1:22). Therefore, as we go through James’ list of fruits, we must ask ourselves, “Which fruits are we manifesting?” and “What do they say about the wisdom we are living by and therefore our faith?”
Big Question: What are the fruits of God’s wisdom and worldly wisdom?
Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings … But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.
James 3:13, 17-18
When James says, “Who is wise and understanding among you?” (Jam 3:13), he may be referring specifically to those who were claiming to be teachers in James 3:1. In the Greek, “wise” was a technical term used for a rabbi or teacher.1 Apparently, they were claiming to have great wisdom and understanding, but their lives did not reflect that. Though James might have been specifically talking to the teachers, the lessons on wisdom certainly applied to all. In fact, many of the fruits of God’s wisdom are reflected in the Beatitudes (Matt 5:3-10) which are characteristics of those in God’s kingdom—those who are truly saved (cf. Matt 5:3 and 10). Since James commonly refers to the Sermon on the Mount throughout the letter (at least twenty-one times2), no doubt, he had the Beatitudes in mind throughout this list, as tests of true faith.
Observation Question: What are the fruits of godly wisdom?
James said, “Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.” For James, wisdom, like faith, was not simply intellectual. Those with true faith and true wisdom live it out. Therefore, those with godly wisdom demonstrate it in every area of life: their work habits, response to conflict, how they treat their family and friends, and how they live out their faith amongst unbelievers. Consequently, we must ask ourselves, “Is God’s wisdom being displayed in all of our conduct? Or is it compartmentalized to Sunday service and weekly Bible study?”
The Greek word is hard to translate into English. It is often translated “humility” or “meekness.” It’s the same word used in the Matthew 5:5 beatitude, “Blessed are the meek for they will inherit the earth.” This word does not refer to weakness, but strength under control. It was used of a wild horse that had been tamed. The horse is powerful, but the power is under a master’s control. For believers, their subdued power is demonstrated in how they now submit to Jesus as Lord of their lives, where before they were like wild horses—in rebellion against God and his will.
This power is especially demonstrated in how one responds when mistreated and when others are mistreated. When Christ was falsely accused before going to the cross, he said nothing. He didn’t defend himself; he was like a lamb. However, when others were mistreated, he was like a lion. He flipped over tables and kicked people out of the temple (John 2). He used his power at the right time and for the right purposes. Likewise, God’s wisdom guides us on how and when to use this power. We should be gentle when personally offended but fierce when others are hurt and abused.
Is God’s wisdom guiding us to be gentle when personally offended and fierce when others are abused? Are we submitting to the Lord and allowing him to guide our lives?
When James says, “wisdom from above is first pure,” this means purity is the priority of the wise. The word “pure” means unmixed and free from defilement. It probably focuses on a person’s inner motives, which affects how he or she lives. This reflects the Matthew 5:8 beatitude, “Blessed are the pure in heart, for they will see God.” When somebody is living for God and by his wisdom, it provokes them to not only get rid of outward sins like immorality, lying, and cursing but also inward sins like pride, anger, self-condemnation, judgmentalism, and lust. Second Corinthians 7:1 says, “Therefore, since we have these promises, dear friends, let us cleanse ourselves from everything that could defile the body and the spirit, and thus accomplish holiness out of reverence for God.” Is our priority being holy in our thoughts and actions so that we can please God? If not, then we are not living by God’s wisdom. Those who are truly wise focus on becoming pure (in body and spirit), and because of that they see and experience more of God in their daily lives (Matt 5:8).
This word can also be translated “peace-loving” (NIV). It reflects the Matthew 5:9 beatitude, “Blessed are the peacemakers, for they shall be called children of God.” God’s wisdom leads believers to passionately pursue the restoration of people’s relationships with God. For the truly wise, if their friends and family are unbelievers, they prayerfully share the gospel with them. If they are believers who are falling away from God, then they prayerfully offer correction. For the wise, if people in their community are in discord, they prayerfully help with restoration. The wise are peace-loving. They love it when others are walking with the Lord and with one another.
Are we demonstrating God’s wisdom in our lives by being peace-loving? Unfortunately, some infected by worldly wisdom actually enjoy gossip, discord, and fighting. It’s a sign of spiritual unhealth and possibly not being redeemed at all.
This is another difficult word to translate in English. It is different from the one translated “gentleness” in verse 13. It can also be translated “considerate, agreeableness, courtesy, reasonableness, kindly, or forbearance.” This means instead of being harsh with others, who actually deserve it, one commonly responds with gentleness, patience, and mercy. The best way to translate this word may be “forbearance.” God is gentle with us when we fail, and the person following God’s wisdom commonly is the same way with people who fail him or her. Are we gently bearing the failings of those around us, including our friends and family? Or are we harsh, unforgiving, and even retaliatory?
This word can also be translated “submissive” or “reasonable.” Instead of being one that always wants to argue and prove that they are right, God’s wisdom leads people to be teachable, willing to listen and change when proved wrong. Proverbs 9:8 (NIV) says, “Do not rebuke mockers or they will hate you; rebuke the wise and they will love you.” Are we stubborn in our friendships, church relationships, or even marriages? Some people can’t be told anything because they think they already know everything. However, the truly wise person realizes that he or she doesn’t know much at all and, therefore, is willing to learn and be corrected. God’s wisdom leads us to be reasonable, not stubborn. If we are stubborn and slow to listen to others, we reflect worldly, selfish wisdom—not God’s.
Since God is merciful, reaching out to save the lost, forgiving their sins, and having a special affection for the poor and vulnerable, those endowed with God’s wisdom will do the same. Instead of holding grudges, God’s wisdom leads them to forgive others as Christ forgave them (Eph 4:32). God’s wisdom also leads to caring for the most vulnerable. Again, James 1:27 says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” This characteristic reflects the Matthew 5:7 beatitude, “Blessed are the merciful for they will receive mercy.”
Being merciful means three things: (1) We must see the needs of those around us. This is where a lot of us fail; we simply don’t recognize the problems around us because we’re so focused on ourselves. (2) We must feel their pain. Certainly, this is a grace that only God can give. We often experience others’ pain when, instead of being detached, we get involved in their lives. (3) Finally, we must act to relieve their pain. Biblically, mercy is not just seeing and empathizing, it is compassion in action.
Are the good fruits of mercy abounding in our lives? The fruits of mercy prove that we are being guided by God’s wisdom and therefore have true faith (cf. Jam 1:27).
This means one treats everybody equally—the poor, rich, young, old, the beautiful, the less attractive, the athletic, the unathletic, and those from different ethnic backgrounds. When the world exalts one and dishonors another, God’s wisdom leads us to believe that all people are made in the image of God to reflect his glory, and therefore each person has great dignity and purpose. Are we partial like the world—honoring the rich, educated, the young, and healthy—or are we impartial like God?
In addition, it should be noted that this word can also be translated “unwavering” as in the NASB. In this case, it might reflect being consistent in our relationship with God—not changing with the winds of opinion or circumstances. We believe God’s Word and are committed to it, instead of being inconsistent—up and down—in our spiritual lives.
This word can also be translated “sincere.” The word has the sense of not wearing a mask or playing a part in a play. It means to be “undisguised.”3 Actors perform in a play to receive applause. Unfortunately, many Christians do their Christian works for this purpose. Like the Pharisees, their giving, praying, fasting, prayer requests, and testimonies are broadcasted for others to see and think well of them (cf. Matt 6:1-5), instead of focusing on God’s approval. This is worldly wisdom and not God’s. Those guided by God’s wisdom focus on an audience of one. Their profession is genuine. Their life on Sunday is the same on Monday. They are sincere instead of hypocritical.
In James 3:18, James seems to give a summary statement regarding the characteristics of God’s wisdom. 4 It says, “And the fruit that consists of righteousness is planted in peace among those who make peace.” “Fruit that consists of righteousness” can also be translated “harvest of righteousness.” Though hard to translate and interpret, James’ point can’t be missed: Righteousness and peace don’t happen by accident in a family, church, workplace, or nation. It must be patiently labored for just like a farmer works for a harvest. Worldly wisdom naturally leads to sin and discord in our communities. Sin and discord are actually the default setting, so we shouldn’t be surprised when they arise. To have peace and righteousness in our relationships, believers must faithfully sow patience, impartiality, endurance, mercy, and other good works, even in the midst of seeming chaos.
As God’s peacemakers, we must understand this: Our world’s greatest needs are righteousness and peace, and as those with God’s wisdom, we are the ones who sow them as we bring Christ into every situation. We must remember this verse in our ministry to others, especially when we feel discouraged: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Gal 6:9 NIV).
Are we patiently laboring for righteousness and peace in the spheres God has placed us, especially in seasons of hopelessness, fear, difficulty, and conflict? This is what God’s wisdom leads us to.
Application Question: Which characteristic of God’s wisdom stood out most to you and why? Which one do you feel God wants you to prioritize and cultivate in this current season of life?
But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice.
James 3:14-16
James also describes the fruits of secular, worldly wisdom so the Jewish Christians could consider if that was guiding their hearts instead of God’s wisdom.
Observation Question: What are the fruits of worldly wisdom?
“Bitter jealousy” can also be translated “bitter envy.” The word “bitter” means “pointed” or “sharp.” James seems to be referring to the worst type of jealousy and envy—the kind that is harsh, destructive, and doesn’t care for the feelings or welfare of its objects.5
As mentioned, this challenge was probably especially pointed at those proclaiming themselves as teachers. Pastors and ministers have a tendency to be prone to this: They are envious of the size of others’ ministries, churches, or spiritual platforms. Sometimes they are even secretly happy when others fail or go through difficulties (cf. Phil 1:15-17). But this is not just at times true of those in ministry but other believers as well.
Envy and jealousy typically arise when we are comparing ourselves with others—what they have and what we don’t have. In fact, social media has made us more prone to this. People typically only post online about the good things happening in their lives and rarely about the mundane or bad things. When looking at a friend’s feed, people think, “Wow! God is really blessing them! Why isn’t he blessing me?” “That’s not fair!” “He’s not that good!” or “I’m better!” While considering others’ successes, seeds of envy are often sown into our hearts. In fact, studies show that people who spend a lot of time on social media have higher rates of depression.6 This is not just a problem in recent times, it was a problem in the early church, even without social media. In 2 Corinthians 10:12b, Paul said this about the self-proclaimed teachers in those congregations, “When they measure themselves by themselves and compare themselves with themselves, they are not wise.”
Worldly wisdom commonly leads to comparing, resulting in depression and discouragement for some, and leading others to pride and judgmentalism. This worldly wisdom is not wisdom at all; it is fleshly, foolishness. It leads people to constantly try to outdo each other by the schools they go to, the cars they drive, the places they live, and their accomplishments. It even leads to stepping over and harming others to get what one wants. It’s this harsh and destructive envy, produced by worldly wisdom, which causes fights and wars amongst friends, family, communities, and nations. We must be careful that this demonic wisdom is not in us.
The Greek word for “selfishness,” also translated “selfish ambition” (NIV), was associated with those who sought political office or positions of influence and power. It is characterized by people who want personal fulfilment and gratification at any cost, even if it means hurting others in the process.7 No doubt, this began in the Garden of Eden when Eve was tempted to eat of the forbidden fruit to be “like God.” It was manifest when the people building the Tower of Babel disobeyed God by choosing to not “fill” the earth (cf. Gen 9:1) but instead to stay in one place and make their names great (Gen 11:4). This is the ethos in humanity today that often guides every decision: “What’s in it for me?” people selfishly ask. The career they choose, who they associate with, who they marry, the political party they vote for are all often guided by self-centered motives, instead of God-centered and others-centered motives.
In Philippians 2:3-5, Paul challenged the Philippians who were struggling with selfish attitudes and the discord that came from them by saying this:
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had
Christ did not come to the earth for his benefit, he came to serve God and others. Mark 10:45 says, “For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.” This selfless attitude, produced by godly wisdom, should guide believers. In a world driven by selfishness, we should be driven to seek the good of others over ourselves, even as our Savior did.
James said, “do not boast and tell lies against the truth.” This can also be translated, “do not boast about it or deny the truth” (NIV).
Interpretation Question: What does “tell lies against the truth” or “deny the truth” refer to?
James 1:18 says that God gave us birth through the “truth,” in referring to the gospel. Also, James 5:19-20 says,
My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
In James 5:19, “truth” seems to refer to the gospel as well, since not wandering from it would save a person’s soul from death and cover a multitude of sins.
If James is referring to the gospel in James 3:14, then he is basically saying that those guided by worldly wisdom are deceived about their faith. It’s not real. They are lying against the truth by proclaiming to be a follower of Christ but living for the world. James will explicitly say this in James 4:4, when he says, “friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy.” There is no in-between (cf. 1 John 2:15).
Maybe, they were saying that their selfish, partisan spirit was of God, as they boasted in their doctrine or wealth. They didn’t understand that the fruits of godly wisdom are not envy and selfishness but humility and selflessness. They were denying the truth about what true wisdom is by professing to be wise but living like fools.
Either way, those who live by the world’s wisdom are deceived. They think they are living wisely, when, in fact, they are not. James 3:15 says the source of this wisdom is the earth not heaven; it is natural coming from the flesh not the Spirit, and ultimately it is demonic. Satan is the ruler of this world, and he uses this evil system and its ways to lead people away from God and his purposes for their lives. The world and those who live by its principles are deceived.
James says the fruit of envy and selfish ambition are “disorder and every evil practice.” He gives broad categories for all types of evil. As detailed by John MacArthur, they at least include: “anger; bitterness; resentment; lawsuits; divorce; racial, ethnic, social, and economic divisions; and a host of other personal and social disorders. They also include the absence of love, intimacy, trust, fellowship, and harmony.”9
James essentially challenges these Jewish brothers and sisters to look around at their lives and their congregations to consider the fruit. Envy, selfish ambition, disorder, and evil are not of God. Paul said the same thing to the Corinthian Christians who were having chaotic worship services: “for God is not characterized by disorder but by peace” (1 Cor 14:33). Likewise, the division and evil amongst these Jewish Christians should have made it clear that they were not being guided by God but by the world and Satan. As mentioned, some in those congregations had even committed murder (Jam 4:2)—every evil practice was surely manifesting amongst them.
Unfortunately, the evil that worldly wisdom produces is often in our churches as well—pushing believers and unbelievers away from them. The fruits of worldly wisdom are unmistakable and destructive.
Application Question: How have you seen or experienced the results of worldly wisdom in the church (envy, selfish ambition, disorder, and every evil practice)? How have the evil results of worldly wisdom affected the witness of the church—both to the world and other believers? Why is it so common for believers and churches to demonstrate much of these negative fruits?
How do we grow in God’s wisdom so we won’t have the disastrous fruits of worldly wisdom manifesting in our lives, families, and communities?
At salvation, there is a break in allegiance. One goes from following self and the world to following God. This allegiance is not perfect, but it is progressive. There should be a change in the life of a true believer. That’s why John can say, “If anyone loves the world, the love of the Father is not in him” (1 John 2:15). Also, when we are born again, God gives us wisdom personified in Christ, who resides in us. First Corinthians 1:24 says, “But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.” First Corinthians 1:30 says, “He [God] is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption.” Also, Colossians 2:2b-3 describes Christ this way, “… in whom are hidden all the treasures of wisdom and knowledge.” Certainly, some amongst these Jewish Christians needed to recognize they weren’t living by God’s wisdom at all. There had never been a break from the world in their lives, and they needed to truly begin to follow Christ (cf. Jam 4:7-10). If we have Christ in us, we have God’s wisdom. If Christ is truly our Lord, as we daily seek him, he will guide us. Are we truly following Christ—the wisdom of God?
Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord.” What does it mean to fear the Lord? (1) It means to fear his displeasure, not wanting to break God’s heart by practicing sin. (2) It means to fear his discipline, as God promises to discipline his children to help them grow in holiness. Hebrews 12:6 says, “For the Lord disciplines the one he loves and chastises every son he accepts.” Fearing God’s spankings will keep believers on right paths. (3) Fearing the Lord also means to stand in awe and reverent worship of him. When we truly know how awesome God is—how special his pleasure and blessing are—we will want to run away from anything that dims our view of his glory. Are we fearing God as we should? It’s the beginning of living a wise life.
Psalm 119:97-100 says,
O how I love your law! All day long I meditate on it. Your commandments make me wiser than my enemies, for I am always aware of them. I have more insight than all my teachers, for I meditate on your rules. I am more discerning than those older than I, for I observe your precepts.
Studying God’s Word makes us wise. When we neglect it, we spiritually impoverish ourselves.
James 1:5 says, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” “Ask” is in the present tense, which means often we’ll have to ask and keep asking. Many of us have been praying for God’s direction for a specific situation for a while. Don’t give up! We have to keep praying, for God gives wisdom to those who continually ask for it. No doubt, part of James’ intention through this section on true wisdom was to confront the Jewish Christians with their need to faithfully pray.
Proverbs 11:2 says, “When pride comes, then comes disgrace, but with humility comes wisdom.” Pride leads us to independence—independence from God and others. When we’re prideful, we don’t feel like we need assistance. We can figure things out on our own. But the reality is, God has allowed many before us to experience what we’re currently going through, so they can offer us his wisdom (cf. 2 Cor 1:3-6). God made his church a body—with hands, feet, eyes, and legs (1 Cor 12). If we’re independent from the body, we’ll miss much of God’s wisdom to conquer sin, persevere in trials, and grow in kingdom effectiveness.
To grow in wisdom, we must be humble. Humble people seek the counsel and prayers of others. Are we allowing God to speak to us through his body? Or are we too independent?
Application Question: Which point about growing in God’s wisdom stood out most to you and why? How is God challenging you to grow in wisdom and live it out? What members of the body of Christ do you regularly consult in order to help discern God’s wisdom for your life and others’?
The believers that James wrote to claimed to be living by God’s wisdom, but in reality, many were living by worldly wisdom. They were envious of others and totally focused on their own success. This caused great discord and evil in their personal lives and in their communities. Unfortunately, it appears that the spiritual leaders were the prime culprits of this secular wisdom, even as the Pharisees were before them. This led to it spreading throughout their spiritual communities like cancer. James with pastoral care and precision tries to root out the disease before it destroys the flock. He essentially says, “We can’t live by God’s wisdom and the world’s wisdom. We must choose!” The wisdom guiding us speaks to us about our faith—whether it is genuine or false. It reveals who is Lord of our lives, God or the world. Likewise, as we consider the fruits of these two wisdoms, we must ask ourselves, “What wisdom are we living by—God’s or the world’s?” and “How is God calling us to make changes?”
Copyright © 2021 Gregory Brown
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1 Guzik, D. (2013). James (Jas 3:13). Santa Barbara, CA: David Guzik.
2 MacArthur, J. F., Jr. (1998). James (p. 2). Chicago: Moody Press.
3 Accessed 3/21/20 from https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g505
4 Hughes, R. K. (1991). James: faith that works (p. 161). Wheaton, IL: Crossway Books.
5 MacArthur, J. F., Jr. (1998). James (p. 171). Chicago: Moody Press.
6 Accessed 3/20/20, from https://childmind.org/article/is-social-media-use-causing-depression/
7 MacArthur, J. F., Jr. (1998). James (p. 171). Chicago: Moody Press.
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.
James 4:1-3 (NET)
Why do believers and churches often struggle with conflict?
Many Christians have been wounded because of a fight with another believer or a conflict within a church. Some have even become disillusioned with the faith or fallen away from it because of those interpersonal conflicts. Unfortunately, conflict is an often-ignored epidemic in our Christian relationships, churches, and organizations. Because of this, some zealously declare how we need to become more like the early church as far as walking in unity. However, a quick study of the early church shows that conflict among believers is not a modern-day invention. The early church greatly struggled with conflict. In the Jerusalem church, the first church, though they are to be commended for their sacrificial sharing of wealth with the poor (Acts 2:44-45), the distribution of that wealth was botched. The Greek Jewish widows were being neglected in favor of the Hebrew Jewish widows (Acts 6:1). Racism was in the early church, creating conflict. In fact, many of Paul’s letters addressed conflict in these early congregations: The Galatians were biting and devouring one another because of their legalist zeal (Gal 5:15). The Corinthians were getting into cliques around their favorite teachers (1 Cor 1:10-13) and even suing one another in secular courts (1 Cor 6:1-8). In Philippi, two women were fighting, and it was so distracting and controversial that Paul addressed it publicly in the final chapter of his letter to them (Phil 4:2-3). The early church was far from perfect.
Even amongst the scattered Jewish Christians that James wrote to, it is clear that all types of conflict were happening among them. There were class conflicts as the rich were being honored and the poor dishonored in the church (Jam 2:1-6). There were work conflicts as the rich were withholding wages from the poor (Jam 5:1-6). There were leadership conflicts, as people were selfishly striving for teaching and authority positions in the church (Jam 3:1). And, obviously, there were personal conflicts as people were slandering and speaking evil of each other (Jam 4:11).
Because of these issues, James addressed the conflict head-on in James 4:1-3—sharing why they were having fights and by implication how to resolve them. His advice in these verses is not comprehensive but it is important for working through conflict, especially with other believers.
As we study James 4:1-3, we will consider principles about how to resolve conflict.
Big Question: What can we learn about resolving conflict in James 4:1-3?
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight.
James 4:1-2
James begins with the rhetorical question, “Where do the conflicts and where do the quarrels among you come from?” (v. 1). The word “conflicts” refers to prolonged disputing or combat and is often translated “war”1, which shows how bad things had gotten in those churches. The word “quarrels” refers to a specific fight or battle.2 Obviously, there were prolonged and violent conflicts happening amongst these believers.
As James asked the rhetorical question of where their conflicts began, we can imagine the initial heart responses of those involved. They probably would reply, “It’s his fault!” or “They started it!” In fact, that’s how most of us would answer a question about how a specific conflict began—we would point to someone else’s wrongdoing. However, James doesn’t even allow them to answer the question. He simply points them to the mirror—to look at themselves. This is where we get our first principle about resolving conflicts. When James performed conflict resolution amongst these churches, he didn’t allow them to focus on the other sides’ faults and therefore minimize their personal responsibility. We must do the same when seeking to resolve our conflicts and when helping others resolve them.
It’s no surprise that blaming is a natural, sinful tendency amongst humans, as it began with our parents in the Garden of Eden. When God asked Adam if he ate from the forbidden tree, the correct answer was simply, “Yes,” with an added, “I’m sorry.” But Adam responded, “The woman You gave me, gave me the food, and I did eat.” Adam blamed the woman and indirectly, God. It is clear that this was happening amongst these persecuted Jewish Christians. In James 4:12, they were slandering one another—probably blaming each other for certain failures. In James 1:13, James had to tell them that God would never tempt them to do evil and that God cannot be tempted. God was not to blame; he only gives good and perfect gifts (Jam 1:17). Like Adam and Eve, people have a natural tendency to blame God and others for problems and to minimize personal responsibility. People commonly blame their parents, pastors, teachers, bosses, co-workers, friends, government officials, political parties, and everyone else. And since blaming others is our default setting, many conflicts never get resolved. Many marriage counselors can never even begin to move a struggling couple towards reconciliation because both keep focusing on the other’s fault.
In this text, James implements basic conflict resolution by not allowing them to only focus on the others’ failures but, instead, helping them to see their contribution to the conflict. Certainly, there is a place for pointing out the failures of others, but we must recognize that because of our sinful nature, we tend to exaggerate the faults of others and be blind to our own. Because of this inclination to unfairly attribute fault, we tend to instigate conflict or stoke the fires of existing conflict. Our blindness will even at times lead us to blame others when they haven’t committed any wrongs at all. That’s how sin works. Because of this reality, Christ said before we help somebody else with their sin, we need to take the plank out of our eye, so we can see clearly to help remove the speck in another’s eye (Matt 7:3-5). Therefore, to resolve conflicts, we must be careful of blaming others. We tend to exaggerate the blame and minimize our personal responsibility. This seems to be what James is protecting them from in this text, which leads to the second point.
Application Question: How have you seen or experienced this tendency in humanity to constantly blame others, even exaggerating their faults, while minimizing their personal responsibility? Why is this so common? How can we make sure we are seeing others’ faults clearly, so we can resolve conflicts?
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight.
James 4:1-2
After asking the rhetorical question of where conflicts begin, James says, “Is it not from this, from your passions that battle inside you?” (v. 1). Certainly, it’s possible to be in a conflict where only one side committed a wrong; however, that rarely happens. Often, there is sin on our part, even if that is only in how we responded to a wrong done to us or in a sinful motive. Because of this, James says our conflicts come from sinful “passions” inside of us. The word “passions” comes from the Greek word “hēdonōn,” from which we get the English words “hedonist” and “hedonism.”3 Hedonism is the belief that the chief goal of people should be to fulfill their pleasures. James described this previously in James 3:14-16: The selfish ambition and envy among these believers were leading to disorder and every evil practice. When selfish ambition rules our hearts, conflict is inevitable because anybody who gets in the way of fulfilling our desires becomes a distraction or at worst an enemy.
Interpretation Question: Does this mean pursuing pleasure is wrong?
With that said, it must be noted that pursuing pleasure, in and of itself, is not wrong. In 1 Timothy 6:17, Paul said that God “provides us with all things for our enjoyment.” This includes food, sleep, entertainment, relationships, and even sex. Desires for these things become sinful when pursued apart from God’s will—in a way that is harmful to us and others. In considering how pleasures and passions are not sinful in themselves, in the book Screwtape Letters, C.S. Lewis described a senior demon training a novice demon on this reality. He said:
Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy’s ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden. Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural. An ever increasing craving for an ever diminishing pleasure is the formula.4
God created pleasure for the enjoyment of people (1 Tim 6:17); therefore, in a sense, believers should enjoy pleasure more than the world. He is glorified when we enjoy his creation—including the beauty in nature, fellowship with people, and the gifts and passions he has given us. By enjoying God’s gifts properly, we are enjoying him. Some have called this concept, “Christian hedonism.” However, when we pursue pleasure before God and outside of God’s intended purpose, it leads to all types of evil, including conflict and wars, which were happening among these Jewish Christians.
After sharing how conflict really begins—with our selfish, perverted, unfulfilled desires—James describes how they lead to conflict, “You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight” (4:2). We want respect but don’t get it, so we fight with others to bend them to our will. We want near perfection from someone’s work but don’t get it, so we criticize them when they don’t perform as we expect. We want more money but don’t get it, so we complain and at times work with minimal effort, causing conflict in the workplace. In describing the intensity of our evil motives, James uses the word “envy,” which can also be translated “covet.” From this Greek word, we get the English word “zealot” or “zealous,” which shows how strong these inner, evil desires can be.5 Essentially, quarreling and fighting begin when we intensely want something that we don’t have. These intense desires can even lead to murder (4:2).
Interpretation Question: Is James referring to literal murder?
Some commentators think that James is not referring to literal murder. Throughout the book, James constantly alludes to the Sermon on the Mount (Matt 5-7). Because of that, some have called the book of James a practical commentary on Christ’s sermon. In it, Christ associated being angry with murder since anger is the beginning of murder (Matt 5:21-22). Many believe James is referring to this by the term murder—being murderously angry at someone which leads to conflict. However, there is no compelling evidence within the text to not take “murder” literally.6 In fact, in James 5:1-6, he condemns the wealthy landowners who were taking advantage of the poor workers and even murdering some of them. In James 5:6, he says, “You have condemned and murdered the righteous person, although he does not resist you.” Since James wrote the letter to believers, these wealthy murderers were probably in the church. Therefore, it is likely that murder had happened among these scattered believers—no doubt shaming Christ’s name amongst the world and scandalizing many believers.
This depth of evil being in the church should not surprise us. David’s coveting of another man’s wife led him to murder one of his friends and best soldiers, a man named Uriah. With Absalom, David’s son, his coveting the kingdom led him to try to kill his father. Also, with the Pharisees, the spiritual leaders of God’s people, their desire for power and their perceived threat to it from Jesus provoked them to kill him. There is no good reason in the text to believe that this type of evil was not happening amongst these believers who were obviously in intense conflict. In fact, not recognizing that such evils happened amongst early believers can potentially give believers a false sense of security—leaving them unprepared and unguarded against such evils. Great evils await our relationships and churches if we don’t fight to maintain unity. Ephesians 4:3 says, “making every effort to keep the unity of the Spirit in the bond of peace.” “Make every effort” comes from a root word that means “to make haste”7—meaning we need to be zealous and spare no effort in keeping and restoring Christian unity.
In addition, though many have never seen or heard of an evil like murder happening in our contemporary churches, we have certainly seen it in other ways. James’ reference to murder could include things like abortion or even suicide. Unfortunately, the intense desire for comfort, an easier path in life, and secular success has caused professing believers to murder their unborn. Equally unfortunate, when a believer’s desire for success, acceptance, love, and joy are unfulfilled, it has at times resulted in suicide. Recently, there has been a wave of suicides among pastors and other spiritual leaders.8 Yes, believers have an intense civil war happening within their sinful hearts, and when not soberly attended to, it can lead to terrible deeds, including war with others and murder.
It must be remembered that those at war within themselves will always be at war with others. Therefore, we must fight our inner battle with sin first so we can reconcile with others.
Application Question: How can we resolve this civil war happening within ourselves, so we can resolve existing conflict (and also prevent conflict)?
Since our sinful attitudes lead to conflict, we must recognize them as seeds of war. This is why Christ equated anger with murder (Matt 5:21-22). He understood it as the seed of murder which must be removed before it is unwittingly planted—causing conflict. Do we want vengeance for a wrong committed against us? We should repent. Are our motives selfish and prideful in wanting to confront this person—totally focused on our benefit instead of God’s and the person’s? Then, we should repent. Recognizing our sinful attitudes and repenting of them will help us not get into conflict and help us resolve it with others.
As a general principle, this is a mark of spiritual maturity. The spiritually mature often struggle with the same inner sins as the immature. The main difference is they deal with them on the heart level before they are ever practiced on the outside. They recognize and repent of lust, including removing themselves from anything that is creating it in them; whereas the spiritually immature unwisely cultivate it in their mind by their TV shows, relationships, reading, and conversations before they fall into it. Likewise, we must do the same with sinful attitudes that lead to conflict—recognizing and repenting of wrong attitudes to prevent or reconcile a conflict.
While talking about the conflict happening amongst the Galatians, Paul said this:
However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.
Galatians 5:15-17
We must understand that every believer still has a sinful nature that is prone to sin and conflict. In Galatians 5:20-21, he describes some of its evil fruits: “hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder…” To battle these, Paul challenged believers to live by the Spirit, so they wouldn’t fall into these evil attitudes. To live in the Spirit, we must submit to God instead of our flesh on a moment by moment, day by day, basis. This includes disciplines like studying God’s Word, obeying it, praying (which James will mention in verse 3), worshiping God, and serving others. When we do this on a moment by moment basis, we will not fulfill the lusts of our flesh, including its tendency toward conflict. Instead, we will produce fruits that lead to peace, like love, patience, joy, and self-control, among others (Gal 5:22-23).
Practically, this means if we are not daily abiding in God, including starting our day with him, we will be more prone to conflict because our flesh will be strong. Also, when in a conflict, it is helpful to take time to get alone with God before seeking to resolve it. By being alone with God first, we can better evaluate our motives, confess them, and gain wisdom on how to respond to someone we are in conflict with. By dealing with our inner conflict through the Spirit, we will be better prepared for outer conflict.
In Philippians 2:3-4, Paul said this to a church in conflict:
Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well.
Because of our sin nature, we naturally focus on ourselves and our hurts over others, which leads to conflict. Therefore, to resolve conflict, we must as a discipline think about others, including their motives: “Why are they responding this way? Is it possible they misheard me? Is it possible they are reacting this way because of something unrelated to me—potentially in their past?” By understanding them, we can better relate to them and prevent conflict or resolve it. It also will help resolve our own inner turmoil and bitterness, as we become sympathetic to the pain of others.
A person at war with themselves will always be at war with others. Therefore, to resolve conflict, we must focus on our inner battle with sin first.
Application Question: In what ways have you experienced or heard of toxic conflict within a church? How does church conflict negatively affect believers and unbelievers? How is God calling you to fight your inner battle with sin first in order to resolve or prevent conflicts with others? Are there any reoccurring conflicts with others that God wants you to work on resolving, and if so, how?
You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.
James 4:2-3
James says one of the remedies to the civil war happening inside of us and therefore war with others is having a God-centered prayer life—a prayer life rooted in God’s glory instead of self-glory. He says, “You do not have because you do not ask” (v. 2b). The word “ask” is in the present tense and has a sense of pleading, begging, imploring.9 James was not talking about offering one quick prayer request—though that may have been all that was needed. He was talking about them lacking a focused and continual pleading with God over their desires, which led to them selfishly taking things into their own hands—leading to conflict.
It’s hard to not picture the story of Jacob when considering James’ focus on prayer in the context of conflict. In Genesis 32, Jacob had his angry father-in-law, Laban, behind him and his brother, Esau, who previously wanted to kill him, in front. What did Jacob do in this difficult situation? He got alone—no doubt to petition God—and the Angel of the Lord appeared. In response, Jacob grabbed God and wrestled with him, continually asking for a blessing, which in the context, at the minimum, referred to protection and reconciliation with his murderous brother. Consequently, God did bless him. Jacob and his family were not killed by Esau; they left that situation safely. Likewise, we must learn to continually get alone with God to plead and beg with him about our relationships: peace at work, good communication in our marriages, and reconciliation in our churches and communities.
Observation Question: What are two types of deficiencies in prayer which believers must be careful of, especially when in conflict (Jam 4:2-3)?
In James 4:2-3, James addresses two deficient types of prayer-lives that believers must be careful of, which ultimately lead to conflict or remaining in it.
Often, when in conflict, we are active: We tell friends our side of the story, seek counsel, read books or articles, which might help, but many times, we neglect the most important thing—prayer. Again, James said this to the believers in the congregations he wrote to, “You do not have because you do not ask” (4:2b). (1) Some of these believers were not praying at all. Most likely, they weren’t praying because they felt sufficient. They didn’t feel their need for God in their home life, their workplace, their difficult relationships, or their day-to-day routines. Nor did they understand what James had already taught, that every good and perfect gift came from God—including peace in relationships (Jam 1:17). Possibly, some weren’t praying because they didn’t want to pray for the people they were in conflict with. In Matthew 5:44, Christ commands us to pray for our enemies. It’s hard to be angry and pray for somebody at the same time. Those who want to hang onto their anger, commonly avoid God, who wants them to pray for their enemies and forgive them (Matt 6:14-15). (2) Some were probably praying, but not praying consistently, as the Greek word for “ask” implies (pleading, begging, etc.). Lacking prayer commonly leads to worldliness and conflict because, apart from God, we try to achieve things in our fleshly strength.
It must be remembered that the primary purpose of prayer is not getting our will done but glorifying God and getting his will done. In the Lord’s Prayer, Christ started the prayer with, “Our Father in heaven, may your name be honored, may your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:9b-10). God is the focus of the first two petitions of the model prayer because he should be the primary focus of our prayers. Therefore, when we are continually praying, God often conforms our will to his. Sometimes that means he gives us patience to endure something difficult. Other times, he gives us wisdom to change the situation. Either way, through prayer, we become more aligned with what God is doing and not just simply what we want. Also, as mentioned, prayer is key to getting God’s will done in our situation, including the resolving of conflict. If we don’t pray, often God will not move.
Charles Spurgeon said this about our need to bring requests before God:
We might state it as a virtual spiritual law: that God does not give unless we ask. If we possess little of God and His Kingdom, almost certainly we have asked little. “Remember this text: Jehovah says to his own Son, ‘Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.’ If the royal and divine Son of God cannot be exempted from the rule of asking that he may have, you and I cannot expect the rule to be relaxed in our favor. Why should it be?”10
In Psalm 2:8, God commanded his Son to ask for the nations; likewise, we must bring petitions before God—praying for things like patience, endurance, wisdom, healing, and reconciliation. Unity amongst believers was important to Christ. Therefore, before he went to the cross, he spent time praying for it. In John 17:20-21, Christ prayed, “that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me.” We also should continually plead with God for unity, including reconciliation in our relationships and the church.
James said of others in the church, “you ask and do not receive because you ask wrongly, so you can spend it on your passions” (v. 3). Some were praying and possibly persisting in it, but their desires were selfish. Their desires might have been to stop being hassled, to be more comfortable, for God to remove someone, to have control, to be recognized, or to even have more money. At first, these desires don’t seem too bad, but when considered against the main purpose of prayer—to glorify God and build his kingdom—they are deficient. They are selfish. Oftentimes prayer can simply be a cloak for selfish desires.
When James says, “so you can spend it on your passions,” the word “spend” is the same one used to describe the Prodigal Son’s wasteful spending in Luke 15:14. In that story, the father gave the son all he selfishly asked for, though it only led to the son’s demise and eventual return to the father. Sometimes God may allow us to have what we selfishly pray for, even though it might not be good for us. When God does, he allows it so we can experience the consequences of what we’re asking for—to rid us of selfish motives so we can better focus on him, as in the story of the Prodigal Son (cf. Rom 1:24, 28). But, most times, by God’s mercy, he just says, “No,” to our selfish and unwise requests. Again, prayer is not simply a shopping list we bring before God. The ultimate purpose of prayer is to glorify God and get his will done on earth. Therefore, when we pray with selfish motives like being comfortable, gaining wealth, or to simply stop fighting, without the greater goal of God’s glory—which includes the salvation of souls, believers being edified, and people being reconciled—we pray amiss. First Corinthians 10:31 says, “So whether you eat or drink, or whatever you do, do everything for the glory of God.”
Many times, how God wants us to pray for a situation is clear from Scripture—such as he promises to forgive our sins if we ask (1 John 1:9), to save us if we confess Christ as our Lord (Rom 10:9-10, John 3:16), to provide for our needs as we seek his kingdom (Matt 6:33, Ps 23), and to give us wisdom if we ask in faith (Jam 1:5). He desires for us to live in peace and righteousness and calls for us to pray for our leaders for those purposes (1 Tim 2:1-2). However, sometimes, we don’t know exactly how to pray in a situation. Is it God’s will to heal this person? Is it God’s will for us to get a certain job? In those situations, we come to God in faith and humble reliance—knowing that he knows best and will do what is best, as we ask him. At those times, it is good to follow Christ’s example of prayer, right before going to the cross, he asked God to take the cup of suffering away from him, but also said, “Yet not my will but yours be done” (Lk 22:42). We bring our requests before God, but we should ultimately pray for God’s good and perfect will to be done, since he knows best.
When in conflict, certainly, we should pray for reconciliation, peace, and righteousness, and yet trust that God’s unrevealed will is always best. Occasionally, God will allow evil for a greater good, even as he allowed Christ’s death on the cross to lead to the salvation of many. Certainly, in those times, we must even more so trust in the Lord with all our heart and lean not on our own understanding (Prov 3:5). Also, it may be God’s will for reconciliation to happen, but he chooses to allow it to tarry, so he can teach us patience, endurance, love, and faith. That’s part of the reason God-centered prayer is so important in conflict. It conforms our hearts to his will (whatever that may be); it gets rid of selfishness and impatience and brings his power in our lives to complete his purposes. Therefore, there is no room for selfishness in prayer. Prayer is meant to be God-centered, not self-centered. In general, God only answers God-centered prayer.
Are we practicing God-centered prayer? When Christ was on the earth, he prayed for unity amongst believers, which ultimately would convince people to believe in him (John 17:20-21). No doubt, he continues to pray for it, even in heaven (Heb 7:25). Christ also taught us to pray for God’s kingdom to come (Matt 6:10). Paul taught that God’s kingdom was righteousness, peace, and joy in the Spirit (Rom 14:17). Therefore, as we faithfully pray, it prepares our hearts to avoid conflict, to be agents of peace when there is conflict, and it brings the God of peace into our often-disgruntled relationships.
Are we willing to be agents of peace in our commonly divided families, workplaces, churches, and nations? Undoubtedly, God is looking for people who will bring his peace into this divided world through God-centered prayer. To resolve conflict, we must faithfully pray.
Application Question: Why do believers often struggle with prayerlessness or insufficient prayer? What are some disciplines that can help us develop a more consistent prayer life? How have you experienced God bringing reconciliation into relationships through faithful prayer? What relationships are you praying for at the moment? How is God challenging you to grow in God-centered prayer—prayer that is rooted in bringing glory to God?
How can we resolve conflict, especially conflict with other believers? Though the resolution of a conflict is not only up to us, according to James, we have a very important role to play.
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
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1 MacArthur, J. F., Jr. (1998). James (p. 184). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1998). James (p. 184). Chicago: Moody Press.
3 MacArthur, J. F., Jr. (1998). James (pp. 186–187). Chicago: Moody Press.
4 Hughes, R. K. (1991). James: faith that works (pp. 170–171). Wheaton, IL: Crossway Books.
5 MacArthur, J. F., Jr. (1998). James (p. 189). Chicago: Moody Press.
6 Hughes, R. K. (1991). James: faith that works (p. 168). Wheaton, IL: Crossway Books.
7 Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 125). Wheaton, IL: Crossway Books
8 Accessed 3/28/20 from https://erlc.com/resource-library/articles/why-do-pastors-die-by-suicide
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. Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”? But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.”
James 4:4-6 (NET)
How do we combat worldliness?
In James 4:1-6, James has been addressing a church at war with one another (v. 1-2). Long-term fights and conflicts were happening within the church. Why was it happening? The problem was that the church was worldly. In James 4:4, James says, “friendship with the world means hostility (or enmity) toward God.” When James refers to the world, he is not talking about being friends with unsaved people. He is speaking about an evil world system ruled by Satan that is hostile towards God. It’s a system that is guided by demonic wisdom. James 3:14-16 says:
But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice.
We are very familiar with the wisdom that guides the world. It is consumed with “I.” It is self-consumed—focused on self-actualization (Who am I?), self-pleasure (What makes me feel good?), and self-glory (What will give me more money, power, and prestige?). Because the world is like this, it wars and fights with one another. Friends fight, families fight, co-workers fight, ethnic groups fight, and nations fight. Why? It’s because they are all consumed with their own desires, and anyone who hinders the fulfillment of those desires becomes a nuisance and, at worst, an enemy.
It was these same self-focused desires which caused a war in heaven, as Satan wanted to be like God and stirred up a rebellion among the angels against God (cf. Is 14:14, Rev 12:3-4). It was self-focused desires which caused the fall on earth, as Eve sought to be like God by eating of the forbidden tree and Adam imitated her sin—creating enmity between people and God (cf. Gen 3:5, Rom 8:7). And now people constantly struggle with this selfish heart attitude and the resulting conflict. James 4:1-2 describes this:
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask;
It is not that God is against people pursuing their pleasures and passions. God created all things for humanity to enjoy (1 Tim 6:17). These pleasures become sin when pursued instead of God, before God, or in rebellion towards God. Sex within the marriage union is pleasing to God. However, sex outside of it is rebellion towards God and harms us. Sleep is good and beneficial. However, oversleep leads to laziness, and not getting enough sleep is an abuse of our bodies and often is a symptom of idolatry—something we’re putting before God and his plan for us. The world is a system that is antagonistic to God and his ways. It is built on selfishness and envy of others, which leads the world into conflict, disorder, and every evil practice (Jam 3:14-16, 4:1-2).
In James 4:4-6, James challenges these believers about their worldliness, again saying friendship with the world is enmity with God. The more we enjoy the world—sinful desires and passions which are void of God—the more we will draw near the world and become antagonistic to God. Matthew 6:24 says, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other…” First John 2:15 says, “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.”
James and John seem to distinguish between being friends with the world and being in love with the world. It is possible for a true believer to backslide by becoming a “friend of the world.” This is clear from texts like 1 Corinthians 3:1-3 (NIV) where Paul calls the Corinthians “worldly.” However, it is impossible for a true believer to “love the world.” Again, John said, “if anyone loves the world, the love of the Father is not in him” (1 John 2:15). Unfortunately, befriending and then loving the world seems to be a trajectory that many professing believers follow as they first pursue the world and its pleasures, and then ultimately turn away from God. Certainly, many of these continue to profess him with their mouths, but with their hearts and actions, they deny him (cf. Matt 15:8, 2 Tim 3:5). Friendship often starts with not condemning the views and practices of the world, then simply accepting them as alternative paths, and then adopting, enjoying, and defending them (cf. Ps 1:1). Therefore, it must be known that a persistent and continuing friendship with the world leads to loving it and ultimately rejecting God and his Word. This is what happened with Demas, who was an apostolic associate of Paul on various missionary journeys. In 2 Timothy 4:9-10, Paul said, “Do your best to come to me quickly, for Demas, because he loved this world, has deserted me…” No doubt, Demas began with little compromises—maybe enjoying the entertainment of the world, becoming consumed with money and pursuing it, then rejecting biblical views like sexual immorality being sin and Christ being the only way to heaven, leading him to reject God and the Bible altogether—ultimately proving that he was not a true believer. This pathway to apostasy must be a sober warning to us, as friendship with the world is not only dangerous, but it can ultimately be damning (cf. Eph 5:5-6).
How can we combat worldliness—the selfish desires and views of the world system which blind unbelievers and compromise believers? Our books, television, music, and social norms are full of secular wisdom, which make us, our physical appearance, pleasure, education, and achievement, the ultimate goal of life. This secular wisdom leads to internal conflicts—anxiety, depression, and even suicide—and external conflicts—such as divorce, war, and rebellion against God. Unfortunately, many of our churches are saturated with this wisdom and, therefore, bear the negative fruits of it.
In this study, we will consider how to combat worldliness, so that we can protect our lives, families, churches, and communities from sin and its consequences, including ultimately turning away from God.
Big Question: How can we combat worldliness according to James 4:4-6?
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
After James continually called the believers “brethren” or “brothers and sisters” (1:2, 19, 2:1, 2:14, 3:1, etc.), it would be a shock for them to be called “Adulterers!” Since James was writing Jewish Christians, they would have been familiar with this terminology. In the Old Testament, God considered Israel his wife and when they were unfaithful to him by worshiping other gods or practicing the sins of the Gentiles, he would call them adulterers. Hosea 3:1 says,
The Lord said to me, “Go, show love to your wife again, even though she loves another man and continually commits adultery. Likewise, the Lord loves the Israelites although they turn to other gods and love to offer raisin cakes to idols.”
As Hosea’s wife had committed adultery, so had Israel. Likewise, Jeremiah 2:20 says,
Indeed, long ago you threw off my authority and refused to be subject to me. You said, ‘I will not serve you.’ Instead, you gave yourself to other gods on every high hill and under every green tree, like a prostitute sprawls out before her lovers.
In that text, Israel is pictured as a prostitute for worshiping other gods. Also, Isaiah 1:21 says, “How tragic that the once-faithful city has become a prostitute! She was once a center of justice, fairness resided in her, but now only murderers.” In that text, she is called a prostitute for her rebellion. Where before she practiced justice, now she practiced murder, just like the unbelieving Gentiles.
Like the prophets before him, James strongly rebuked these Jewish believers, so they would turn away from worldliness—living selfish lives which led them into sin, discord, and rebellion towards God. But, not only did James shock them by calling them “adulterers,” even worse, he called them “God’s enemy” (4:4).
Interpretation Question: What does James mean by calling the Jewish Christians enemies of God?
Those who take this view would say, “Would God call true believers God’s enemies?” Throughout the letter, James has been challenging those with false faith. In James 1:22, he said those who just heard God’s Word and didn’t practice it were deceived. Likewise, in James 1:26, he said if a believer didn’t restrain his tongue, his religion was useless. And in James 2:17, he declared that a profession of faith without works is dead. Certainly, many in this church did have false faith; however, that doesn’t seem to be his primary focus in this text. The language of adultery implies a genuine relationship with God—though some amongst them lacked a saving relationship. For the true believers, this was ultimately a warning of God’s discipline if they didn’t repent. And for those who were not truly saved, it was a call to true repentance, lest they experience God’s eternal wrath.
As these believers continually drew near the world, their views and actions would become antagonistic to God, and God would discipline them for that. Evidence for this is seen in James quoting Proverbs 3:34 in James 4:6 when he says, “God opposes the proud, but he gives grace to the humble.” “Opposes” in the original language is a military term used of a whole army that was ready for battle.1 Therefore, with believers who are prideful—referring to them being blind to their own sin, living independently from God (and often his church), and following the world—God gets in full war gear against them and fights against them, to humble them and bring them to repentance. For example, when Jonah rebelled against God, God brought a storm in his life which almost killed him. This humbled Jonah and caused him to pray as he was sinking to the bottom of the sea and God saved him using a big fish (Jonah 1-2). When the believers in Corinth who Paul also called worldly (1 Cor 3:1-3 NIV) were mistaking the Lord’s Supper and disrespecting the poor by not giving them food, God fought against them by allowing many to get sick, some to struggle with depression, and others to die (1 Cor 11:30). God fights against proud, worldly believers to humble them, so they’ll repent.
Sometimes, God fights against worldly believers by allowing them to be disciplined by the body of Christ. In 1 Corinthians 5:5, a worldly believer was having sex with his father’s wife (his stepmom), and Paul called for the church to hand him over to Satan—meaning to discipline him by removing him from the congregation. While being faithfully involved in a local church—a body of believers—there is some amount of spiritual protection. Outside the church or when believers are being unfaithful to the body, Satan has doors into their lives to cause them to stumble, trap them in sin, and torment them (cf. Matt 18:34-35, Eph 4:26-27), among other things.
Therefore, to combat worldliness, we must have a healthy fear of God’s discipline. He rebukes the proud through confronting their sin as James did by calling them “adulterers” and “God’s enemies” (4:4). And if worldly believers don’t repent, God fights against them by bringing trials meant to lead them to repentance (4:6). Hebrews 12:5-6 (NIV) pictures these steps in God’s discipline process:
My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.
“Discipline” seems to be a general term for God’s training of believers. “Rebukes” refers to God confronting our sin through his Word (often through another believer). And “chastens” literally means “to whip” or “spank,” even as God used a storm in Jonah’s life, and sickness, weariness, and death in the lives of the Corinthians.
Do we fear God’s discipline over our thinking and acting like the world? The fear of God is the beginning of wisdom (Prov 9:10). To combat worldliness, we must fear God’s discipline. Unfortunately, many in the church do not, and therefore, worldliness persists in their lives.
Application Question: What is your view of God’s discipline? Do you have a fear of God’s discipline or an apathy towards the concept of it? What is a healthy view of God’s discipline and why is it important for combatting worldliness (cf. Heb 12:5-13)?
Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”?
James 4:5
God’s great love for believers is implied in how James calls the worldly believers, “adulterers.” As with Israel, God sees the church as his wife, whom he loves (Eph 5:22-33, Rev 19:7). But, God’s love is also reflected in James 4:5, which is the most difficult verse in James to translate and interpret.2 Some have said it’s one of the most difficult verses in the New Testament!
Interpretation Question: What does James 4:5 mean by “The spirit that God caused to live within us has an envious yearning”?
A couple of things that make this verse difficult to understand: (1) When it says, “Do you think the scripture means nothing when it says, ‘The spirit that God caused to live within us has an envious yearning,’” there is no one verse in Scripture that says this phrase. So, James must mean that Scripture teaches this truth as a summary of combined verses. (2) Also, there is an argument over the word “spirit.” Is it referring to God’s giving believers the Holy Spirit, meaning that God’s Spirit is jealous for us like a lover? The NKJV takes this view as it translates the verse, “The Spirit who dwells in us yearns jealously”. Ephesians 4:30 warns us to not grieve the Holy Spirit by practicing sin (cf. Eph 4:29, 31). Or is “spirit” referring to the human spirit, meaning that we all have a natural tendency towards jealousy and evil? The NET takes this view as it interprets the verse: “The spirit that God caused to live within us has an envious yearning.” This evil tendency in the human spirit is reflected in Cain’s desire to kill Abel because of jealously. God said to him, “sin is crouching at the door. It desires to dominate you, but you must subdue it” (Gen 4:6). Likewise, we are prone to jealously and covetousness and, therefore, must keep that tendency in check. (3) Finally, the verse could be translated this way, “Or do you think Scripture says without reason that he jealously longs for the spirit he has caused to dwell in us?” as in the NIV. With this translation, it is saying that God jealously desires our spirit—for intimacy and communion.
Which translation is correct? The context of believers being called “adulterers” seems to argue in favor of God or the Holy Spirit being jealous and desiring an intimate relationship with us. Since the Holy Spirit is never mentioned in James, many believe the NIV’s translation of God being jealous is best.3 Certainly, God’s jealousy is taught throughout the Old Testament. Even the second commandment calls for us to not have idols because God is jealous (Ex 20:5).
Often, we think of jealousy as an evil emotion and struggle with attributing it to God; however, in the right context, jealousy can be righteous as it is a companion of love. For example, if a husband isn’t jealous of his wife being unfaithful to him, he probably doesn’t love her at all, which would be sinful. With that said, there is certainly an evil jealousy based on selfishness and insecurity. When a husband checks the calls received on his wife’s phone, text messages, or email account incessantly, asks her to give an account for every minute of her time, and doesn’t believe anything she says, then jealousy has become selfish, obsessive, and evil. Ultimately, it will push the wife away instead of drawing her closer through a righteous love.
However, since God loves us perfectly, he also is righteously jealous of our time, affection, and devotion. This is a good thing. This means that when we sin against God, he doesn’t say, “Oh well, just go after your new lover, I didn’t love you anyway!” He doesn’t say, “Well, I did my part. I never failed her, but she failed me, so just keep on moving!” No! God is jealous! He will fight for us. He’s not going anywhere. He will do whatever it takes to get us back, including destroying our other loves. He already spent the greatest cost to get us—sending his Son to die on the cross for our sins. He certainly will spare no cost to keep us.
This is important to understand so that we can combat worldliness. We must understand how good our God is. He is a faithful, always forgiving, always fighting for us, husband who loves us. When we repent and come back to him, he won’t keep throwing our sins in our face. To him, when we repent, it’s like we never sinned. Psalm 103:12 says, “As far as the eastern horizon is from the west, so he removes the guilt of our rebellious actions from us.”
In addition, this is important for us to accept because Satan always tries to taint our view of God. Essentially, with Eve, he said, “God doesn’t love you! He is holding back the best from you.” When she doubted God’s love, she fell into sin. Likewise, with Job, Satan desired for him to curse God to his face. Therefore, all the trials that God allowed Satan to bring on Job were meant to make Job doubt God’s goodness and love. However, Job responded, “Even if he slays me, I will hope in him” (Job 13:15). He believed in God’s committed and perfect love, though he struggled to understand it at times. That kept Job from falling into sin, worldliness, and cursing God to his face. He knew the love of God.
The following verses show how important it is to comprehend the depths of God’s love for us: First John 4:19 says, “We love because he loved us first.” The more we know God’s love, the more we will start to love him in return, which includes worshiping and obeying God. Romans 2:4 (ESV) essentially says the same thing: “…God’s kindness is meant to lead you to repentance.” Knowing God’s love helps us to repent of sin, including our idols. Ephesians 3:16, 18-19 says:
I pray … you may be able to comprehend with all the saints what is the breadth and length and height and depth, and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to all the fullness of God.
The more we comprehend the depths of God’s love, the more we will be filled with the fullness of God, which really means to be controlled and empowered by him. To be “filled with the Spirit” means to be controlled and empowered by the Spirit (Eph 5:18). Likewise, to be “filled with rage” means to be controlled and empowered by anger (Acts 19:28 NASB). Therefore, knowing how much God loves us drastically changes our lives. Paul, when describing his motivation for ministry, said, “Christ’s love compels us” (2 Cor 5:14 NIV).
Certainly, we understand love’s power to change people on a human level. When people know how much a special person loves them (like a future spouse), it can change the trajectory of their lives. People who were single get married, leave their families, sometimes their careers, and even nations to be with the person. Love compels them. Likewise, those who know God’s love deeply, turn away from the world, sin, and self to pursue him and his will for their lives.
Application Question: How, then, can we know God’s love more deeply, so we will turn away from the world and its vices?
Just like with any lover, love is often confirmed through the spoken or written word. God does the same with us. His love (including loving acts) is continually confirmed to us through his written Word. The more we read and study it, the more we will comprehend it and be changed by it. If we neglect God’s Word, we will doubt God’s love and fall more in love with the world and sin.
In Ephesians 3:18-19, Paul prays for believers to know the depths of God’s love. We should pray that prayer for ourselves and others.
This happens both as we serve others and by them serving us. It’s very common for Christian parents to feel like they know and understand God’s love more by having children and loving and serving them. It gives them a deeper understanding of the Father’s great love for them. Also, when others love us, especially when their love is underserved, we often begin to understand the gravity of God’s love for us as well. Paul might have been referring to our need to discern God’s love through others in Ephesians 3:18, when he prayed for them to comprehend God’s love “with all the saints….” The depths of God’s love is not something we can fully comprehend in isolation. We need others to understand its depths—both by serving others and being served.
Often pride is a hindrance to learning more about God’s love through others. Because of pride and selfishness, we tend to focus on ourselves and not serve others. Also, because of pride, we often are not willing to accept help, prayer, counsel, or finances from others, among other good things. Again, apart from others (serving them and them serving us), we cannot fully know God’s love and thus escape worldliness.
When we truly know how good God is and how he loves us, it will be easier to turn away from other lovers, including sin and the world. The world’s love never satisfies. Since it leads us into sin, it only leaves us empty, broken, and in bondage (cf. John 8:34, 10:10). In contrast, God’s love heals, restores, and satisfies, as it leads us into righteousness (cf. Jer 2:13, Matt 5:6, 11:28-30). As we experience more of it, it will turn us away from the world.
Application Question: Why is knowing God’s love so important for believers? When are the times that you most sense God’s love? How have you experienced more of God’s love in community?
But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.”
James 4:6
When James says, “he gives greater grace,” the implication is that the battle against the world and our lusts is impossible to win on our own; therefore, God gives more grace to those who seek it. This isn’t saving grace, since every believer has that. This is “greater grace”—conquering grace for our battle against the world, the flesh, and the devil. Are we battling some habitual sin or lust? Romans 5:20 says, “but where sin increased, grace multiplied all the more.” Are we struggling with conflict at work or at home? God gives greater grace! Are we struggling with anxiety and depression? God will give more grace! Are we struggling with some debilitating sickness? God’s grace will be sufficient in our weakness (cf. 2 Cor 12:9). John Blanchard said, “For daily need there is daily grace; for sudden need, sudden grace; for overwhelming need, overwhelming grace.”4 Whatever grace we need, God has it. In Romans 8:31-32, Paul agreed when he said:
What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?
If God gave his best to save us, won’t he graciously give us all things that we need for this life and more? Second Peter 1:3 says, “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.” God has given “all things” that we need for “life” (to save us and give us eternal life) and “godliness” (to make us righteous).
Application Question: How can we experience greater grace to combat worldliness?
That is why James says, “God opposes the proud but gives grace to the humble” (4:6). Sin blocks God’s flow of grace for our needs. God not only opposes the proud, but he also opposes the idolater, the sexually immoral, the greedy, and any other vice we hold onto (Gal 5:19-22). In Psalm 66:18, David said that if he cherished iniquity in his heart, God would not hear him. If we are going to receive God’s greater grace, we must repent by confessing our sins to God and committing to turn away from them through his grace. When we do this, God forgives us and empowers us to do his will (1 John 1:9, Phil 2:12-13).
After confronting his disciples and the Jews with the challenging righteousness of the kingdom in the Sermon on the Mount (Matt 5-7), Christ said this in Matthew 7:7-8:
Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened.
Literally, this means to ask and keep asking, seek and keep seeking, knock and keep knocking, and God will answer. Do we want to be the merciful who receive mercy from God (Matt 5:7)? We must faithfully pray for it. Do we want to be the peacemakers who are called children of God (Matt 5:9)? We must pray. Do we want to be delivered from worrying about what we will eat, drink, and wear (Matt 6:25)? Then, we must seek first God’s kingdom by persevering in prayer (Matt 6:10, 33). Those who labor in prayer find grace for their concerns. Hebrews 4:16 says, “Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.” Mercy is God’s help for the needy and sinful, and grace is his unmerited favor over our situation.
With all that said, the primary purpose of prayer is to get God’s will done, not ours. Therefore, one of the benefits of prayer is it conforms our hearts to his will. Is God calling us to persevere through difficulty at work, school, or in a relationship? Then that grace comes through prayer. Through prayer, we develop hearts like Christ, who prayed this before going to the cross, “Not my will but yours be done” (Lk 22:42). Are we humbling ourselves before God through prayer—declaring, “Lord, we trust you! Your will be done!”
James 5:16 says, “So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.” Though the context of this is physical healing and possibly emotional healing, certainly it is a general principle for any type of healing, including from sin and worldliness. God often gives us his healing grace through the prayers of others. With that said, some are too prideful to ever share about the difficulties in their marriage, the lust they struggle with on the Internet, or some other addiction; therefore, they never receive healing grace. God gives grace to the humble but disciplines the prideful until they become humble (Jam 4:6). Are we confessing our sins before one another so we can experience God’s grace?
To conquer worldliness, we must seek God’s greater grace which will enable us to have victory.
Application Question: What type of grace do you need in this season of life? How is God calling you to seek it? Who do you confess your struggles to in order to enlist their prayers for God’s greater grace?
How should we combat worldliness—a life focused on self-actualization, self-pleasure, and self-glory, which leads to evil, conflict, and ultimately spiritual apostasy (cf. Jam 3:14-16, 4:1-2, 1 John 2:15)?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
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1 MacArthur, J. F., Jr. (1998). James (p. 199). Chicago: Moody Press.
2 Hughes, R. K. (1991). James: faith that works (p. 177). Wheaton, IL: Crossway Books.
So submit to God. But resist the devil and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.
James 4:7-10 (NET)
How can we experience a spiritual awakening both individually and corporately?
In James 4:1-6, James confronts the Jewish Christians about their worldliness. He called them spiritual adulterers and said their friendship with the world was enmity against God (4:4). Instead of living by scriptural wisdom, these believers were living by worldly wisdom (3:15). James 3:16 says this in describing their worldly attitudes and the fruit abounding from it: “For where there is jealousy and selfishness, there is disorder and every evil practice.” It is clear from James 3:1 that members of these Jewish Christian congregations were pursuing positions of leadership to rule in the church instead of to serve the church. Their selfishness led them to ongoing conflicts and wars—some had even been murdered because of it (4:1-2).
After rebuking them in James 4:1-5, James said, “But he gives greater grace. Therefore it says, ‘God opposes the proud, but he gives grace to the humble’” (4:6). It may have felt difficult or even impossible for these believers to restore the vibrancy of their relationship with God and their effectiveness in being lights to their surrounding community; however, James said it was possible because God would give them greater grace. God would exalt them if they humbled themselves before him.
James 4:6-10 is written in a literary device called an inclusion. James 4:6 describes how God gives grace to the humble, and James 4:10 says as they humbled themselves, God would exalt them, essentially saying the same thing. Everything in-between verses 6-10 describes how they were to humble themselves to receive God’s greater grace—being exalted by God. In fact, in verses 7-10, he uses ten commands1, demonstrating the urgency that we must have in turning from the world and making things right with God.
How can we overcome worldliness, in the forms of materialism, sexual lust, pride, racism, and discord, and experience revival in our relationship with God and others? In this study, we’ll consider five principles about overcoming worldliness and experiencing revival—both individually and corporately.
Big Question: According to James 4:7-10, what principles can be discerned about experiencing God’s grace in revival?
So submit to God…
James 4:7a
Submit is a military term, which means “to get in rank.” In the military, a sergeant submits to a general. If not, there is chaos, and the army will lose the battle to the enemy. Likewise, we are in a spiritual war. Satan works through the flesh, the world, and demons to separate believers from God and his call over their lives and to keep unbelievers from coming to God. One of the primary ways believers win this spiritual war is by faithfully submitting to their Commander—God. This means we must accept that God is in control and submit to his guidance to have victory. If we don’t do this, we will fall to the temptations of the world and Satan, find ourselves slaves to sin, and be ineffective at reaching others.
Application Question: How can we submit to God?
At salvation, we committed to following Christ as Lord of our lives. However, if we don’t constantly read, memorize, and listen to his Word, we won’t know how to follow God and walk in obedience to him. Therefore, when Christians are not faithfully studying God’s Word, it’s impossible for them to submit to God. They will eventually go AWOL (Absent Without Leave) or become captives to the enemy (2 Tim 2:26). But knowing his Word is only part of it, we must obey God’s Word. To be hearers of God’s Word and not doers of it means we are self-deceived about our faith and already captives of the enemy (Jam 1:22, 3:15).
When something bad happens in our lives, we are tempted to doubt God’s goodness and wisdom and stray from him. However, Scripture teaches that God is both sovereign—in control of all events—and good—working all things out for the good of his children (Eph 1:11, Rom 8:28). We must believe these truths in times that are difficult and confusing. Proverbs 3:5 says, “Trust in the Lord with all your heart, and do not rely on your own understanding.” Isaiah 55:8-9 says,
Indeed, my plans are not like your plans, and my deeds are not like your deeds, for just as the sky is higher than the earth, so my deeds are superior to your deeds and my plans superior to your plans.
Are we willing to trust God, especially in difficult and confusing times? For many of us, we need to pray like Christ, “Lord, not my will but your will be done.” As Paul said in Philippians 4:6-7, we need to choose to be anxious for nothing, but in everything through prayer, petition, and thanksgiving, to make our requests known unto God, so his peace can guard our hearts and minds.
That is the implication of James’ words, “So submit to God. But resist the devil and he will flee from you.” Though we may be angry at God for something he allowed or didn’t allow in our lives, the reality is that when we are not submitting to him, we are submitting to the devil. Ephesians 2:2 says that Satan is “the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience.” He works through those who are disobedient. When we are living like the world and in disobedience to God, we are following the devil, even if only in a specific area. Satan was a rebel from the beginning, and when we do the same, we open the door for him in our lives, which is dangerous. Satan only comes to steal, kill, and destroy (John 10:10); he always leads us in destructive pathways.
Are we submitting to God? Worldliness is essentially going our own way instead of God’s. To experience revival, we must choose to get in rank and submit to God.
Application Question: When are the times that you most struggle with submitting to God and why? How is God calling you to submit to him and therefore begin to experience revival in this season of your life?
But resist the devil and he will flee from you.
James 4:7b
The devil is the ruler of this world (2 Cor 4:4, 1 John 5:19), and he uses it to distract, tempt, and destroy believers. Therefore, to overcome the world and experience revival, we must resist the power behind the world—the devil. The word “resist” means to “stand against” or “to oppose.”2 In Ephesians 6:13, Paul used this word in the context of standing in spiritual warfare. He said, “For this reason, take up the full armor of God so that you may be able to ‘stand your ground’ on the evil day...” God wants us to “stand our ground” in our spiritual battles, but the devil wants us to quit, give in, or run away. Consequently, to overcome the world and its demonic temptations, we must resist the devil and he will flee. It’s a promise. This promise is important to remember because oftentimes temptation is so heavy, the depression and the discouragement so pervasive, that we just want to give up and throw in the towel; however, if we faithfully resist, the enemy will run.
We get a good picture of this in the story of Christ being tempted by the devil in the wilderness (Matt 4). Satan brought three different temptations to Christ—the lust of the flesh through encouraging Christ to turn a rock into bread, the lust of the eyes through showing Christ the kingdoms of this world, and the pride of life by encouraging Christ to prove he was the Son of God by throwing himself off the temple. Each time Christ resisted the temptation, and eventually, the devil went away and waited for a more opportune time to attack (Lk 4:13). It is noteworthy that after Christ had resisted the devil, Scripture says he left Galilee empowered by the Holy Spirit (Lk 4:14). Then, as we know, his ministry began, which was marked by the Spirit’s power. By his example, we learn how to resist the devil in our own lives and experience revival, marked by God’s power.
Application Question: How can we resist the devil?
When Christ was tempted in the wilderness, he quoted Scripture to conquer the devil’s temptations, and not just Scripture but specific verses dealing with those temptations. Likewise, if we are commonly tempted by lust, materialism, depression, anxiety, discord, or anything else, we must memorize and apply the specific verses when confronted with the temptation. The more we know and apply God’s Word, the more we will defeat the devil and set him to flight.
This is probably, in part, what Paul referred to when calling believers to put on the “shield of faith” to extinguish the fiery darts of the devil in Ephesians 6:16. When tempted to worry and complain, we remember that God calls us to do all things without complaining and arguing in Philippians 2:14 and that he calls us to give thanks in all situations for it is God’s will for our lives in 1 Thessalonians 5:18. When tempted to hold onto grudges, we remember that if we don’t forgive others, God won’t forgive us (Matt 6:15, 18:21-35) and that we are called to forgive as Christ forgives us (Col 3:13). We extinguish Satan’s fiery darts as we believe and apply Scripture.
Paul referred to a righteous life as protection against the evil one when he called for believers to put on the breastplate of righteousness (Eph 6:14). This means that whenever we walk in unrepentant sin, it gives the devil a door to tempt and torment us. For example, Ephesians 4:26-27 says, “Be angry and do not sin; do not let the sun go down on the cause of your anger. Do not give the devil an opportunity.” Sin gives Satan a door to draw us into more sin and bondage, including emotional baggage like anger, anxiety, and depression. We resist the devil by choosing to live a righteous life instead of a compromised life.
Since we are in a spiritual war with demonic forces who rule the world (Eph 6:12), it makes sense that we need other soldiers—the body of Christ—for spiritual protection and victory. It is the soldier that is all alone—apart from godly fellowship and accountability—that the enemy attacks. He is the soldier that will be easiest to overcome. In Ecclesiastes 4:12, Solomon said: “Although an assailant may overpower one person, two can withstand him. Moreover, a three-stranded cord is not quickly broken.” In order to avail ourselves of the spiritual protection and power which comes from the body: (1) We must faithfully gather with the body to worship and submit to biblical teaching. (2) We must have transparent relationships with other brothers and sisters, where we are confessing sin, receiving prayer, and being held accountable (Jam 5:16). (3) We must serve the body of Christ and the world together. A Christian who isn’t serving isn’t growing as he should and is spiritually vulnerable. I believe this is part of what Paul is referring to when he calls for believers to put on the footwear of the gospel of peace to stand in spiritual warfare (Eph 6:15). We can’t win a war by defense only; we must advance the kingdom by spreading the gospel and taking ground. Kingdom relationships are a great protection and empowerment in this war.
After Christ cast a demon out of a little boy, the disciples asked why they were unable to cast him out. In Mark 9:29, Christ simply responded, “This kind can come out only by prayer.” There are different kinds of demons and demonic attacks. Some can be defeated by simply quoting Scripture, as demonstrated by Christ (Matt 4), or putting on worship music, as demonstrated by King Saul (1 Sam 16:23), but with others, there is only victory by persistent and faithful prayer. Certainly, this is true with systemic strongholds in a culture or government like taking advantage of the poor, murdering innocent babies, trafficking, or persecuting Christians. In certain situations, individual Christians and the corporate body of believers must gather together to fast and persistently pray for breakthrough. Certain types of demonic strongholds are only broken through persistent prayer. No doubt, for this reason, persistent, corporate prayer has marked every major revival historically.
In fact, again in the context of teaching about standing against spiritual warfare in Ephesians 6:18, Paul said: “With every prayer and petition, pray at all times in the Spirit, and to this end be alert, with all perseverance and requests for all the saints.” Prayer is the atmosphere in which we stand and have victory in spiritual warfare. We must be alert, praying in the Spirit at all times with all types of prayers to resist the devil. As we do so, the devil will flee and there will be spiritual breakthrough.
Are we resisting the devil and his temptations through the world system? The devil is the ruler of this world, and he uses it to distract, tempt, and destroy believers. Therefore, to overcome the world and its temptations, we must resist the power behind the world—the devil. Only then can we experience revival both individually and corporately as demonic strongholds are broken and people are freed to walk in Christ.
Application Question: What are some extreme views about the devil that we must avoid? What would be a balanced understanding of Satan and his temptations? How is God calling you to resist the devil in your life or community?
Draw near to God and he will draw near to you.
James 4:8
It has often been said that the Christian life is like walking upstream. If we are not moving forward, then the streams of this world will push us backwards. Therefore, we cannot be stagnant in our Christian life. If we are going to overcome worldly temptations and experience revival, we must always be moving forward—pursuing intimacy with God. In Philippians 3:10-12, Paul shared his passionate pursuit of knowing and being like Christ. He said,
My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead. Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus also laid hold of me.
Likewise, as believers, we must do the same. If we are not pursuing God, we will pursue something else and slowly (or quickly) decline in our spiritual health.
In James 4:8, James encourages the pursuit of God with the promise that God will draw near us. A great example of this is in the story of the prodigal son. While the son was on his way home after an extended period of enjoying the world and experiencing the consequences of that, his father saw him and ran to the son. Luke 15:20 says, “So he got up and went to his father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him.” Later, the narrative says the father put his robe on the son and welcomed him home with a party. While the son simply walked in the direction of the father’s house, it incited the father to run towards him. God does the same with us. Kent Hughes said it this way,
The soul-tingling truth here is, if you go after God, he will go after you! ... Inch toward God, and he will step toward you. Step toward God, and he will sprint toward you. Sprint toward God, and he will fly to you!3
How should we apply this promise? Certainly, we must consider it in the context of overcoming worldliness and spiritual adultery. In order to be set free from our habitual sins and love for the world, we must pursue God with at least the same fervor that we pursued the world or a specific sin. To walk in victory, James calls us to a greater devotion in seeking the Lord.
Jeremiah said something similar to the Jews who had been exiled in Babylon because of their spiritual adultery—worshiping other gods and practicing sin. In Jeremiah 29:13-14, he said this to them,
When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, I will make myself available to you,’ says the Lord. ‘Then I will reverse your plight and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ‘I will bring you back to the place from which I exiled you.’
For them to experience intimacy with God while in exile, their spiritual devotion could not simply be lifeless rituals and routines. They needed to pursue God with all their heart, and if they did, they would experience him in a special way. But not only that, God would deliver them from exile—he would set them free. Likewise, in our struggle with trials and temptations, we must pursue God with increasing intensity, to experience victory and freedom in Christ.
A great example of a deeper pursuit of God, specifically when in trials, temptations, or strategic times, is Christ. When Christ was about to start his ministry, he fasted for forty days while being tempted by the devil (Matt 4). When selecting his twelve disciples who would turn the world upside down, he prayed all night (Lk 6). Right before going to the cross and dealing with deep depression (“deeply grieved, even to the point of death,” Matt 26:38), he prayed with his disciples for three hours (Matt 26). He pursued God in even greater ways at difficult and strategic times. Certainly, he never had to break habitual sins or an adulterous relationship with the world; but no doubt, this is how God kept him from such endeavors. Christ was the perfect man, and he demonstrated how to live perfectly, even amongst temptations from Satan and the world.
To conquer sin and worldly temptations and experience revival, we must pursue God with an even greater intensity. Unfortunately, with many Christians’ their pursuit of God does not match their temptation or trial, and therefore, they are toppled by the weight of it. They can’t break free from some sin, depression, obsession, or relationship that holds them back. Right before going to the cross, Christ told the disciples to pray lest they enter temptation, as they were about to be tempted to deny him (Mk 14:38). Their discipline didn’t increase, and they all denied Christ—falling to the pressures of the world. Many Christians are the same.
How is God calling us to pursue him in a deeper way to deliver us from worldliness and to experience revival? Should we fast like Christ—giving ourselves to prayer and Scripture study—for a prolonged period? Should we increase our daily time with God and give up time on TV, YouTube, or social media? Should we commit to a time of deeper spiritual training with a mentor, our church, a mission school, or seminary? Many times, these types of endeavors, where we seek God in a greater manner, lead to deliverance from worldliness and spiritual revival. When we take steps towards God, he runs towards us. When we seek him with our whole heart, we will find him.
Application Question: How have you in the past increased your pursuit of God, especially in times of trial, spiritual apathy, or seeking direction? How was it helpful? Why are disciplines like prolonged fasting, discipleship training, or serving in missions often beneficial for our spiritual health? How is God calling you to pursue deeper intimacy with him in this season?
Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair.
James 4:8-9
In every great revival, there have been prolonged periods of deep mourning over sin, as people were convicted by God and repented. Similarly, in James 4:8-9, James called the Jewish Christians to mourn and turn away from their sin, so they could experience revival. Calls like this were common in the Old Testament and at times in the New when people were in rebellion. Isaiah 22:12 says, “At that time the sovereign master, the Lord who commands armies, called for weeping and mourning, for shaved heads and sackcloth.” Also, Christ rebuked Jews for not weeping over sin. In Luke 6:25, he said, “Woe to you who laugh now, for you will mourn and weep.” Unfortunately, many believers laugh at sin when they should be weeping, and many are indifferent to it, when they should be broken. Therefore, revival both individually and corporately tarry.
Certainly, these wrong attitudes were amongst the Jewish Christians James wrote to. In verse 9b, James said, “Turn your laughter into mourning and your joy into despair.” They were laughing and rejoicing at sin instead of mourning over it. Likewise, many Christians are that way today when considering their worldly conversations with friends, which lead to laughing and joking, or the ungodly TV shows they watch or music they listen to which promote sin and its enjoyment.
Not only was this cavalier attitude over sin a problem for the Christians James wrote to, it was also a problem for the Corinthians, to whom Paul wrote. In 1 Corinthians 5, a man was having sex with his father’s wife, and Paul said this about their reaction to the sin in verse 2: “And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?” No doubt, they were boasting in how loving and inclusive their church was, when they should have been deeply sorrowful.
Clearly, the same ungodly response to sin was happening amongst these Jewish Christian churches. In James 1:22, they were hearing the Word but not obeying it. In James 2:1-6, they were honoring the rich and dishonoring the poor. In James 3:1-12, they had duplicitous tongues which blessed God and cursed one another. In James 3:13-18, they were living by worldly wisdom which was both selfish and jealous—leading to all types of evil among them. In James 4:1-2, they had violent disputes in the church, and some had even been murdered. However, even with all this worldliness and evil happening among them, these Christians were not bothered or embarrassed. Their hearts were hardened, and apparently, they were even laughing and rejoicing—showing they had become just like the world.
In order for them to conquer worldly temptations and experience revival, they needed to genuinely repent, which included hating their sin and being sorrowful over them. Likewise, we must have a change of heart over sin—our own, that of our community, and the world. In verses 8-9, James used various words to describe their need for repentance. He says, “Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep.” Cleansing their “hands” referred to getting rid of outward sins like slandering one another, disrespecting the poor, and fighting. Making their hearts “pure” referred to getting rid of heart sins like pride, selfishness, jealously, and lust. James calls them “double-minded, which meant they were trying to live for the world and live for God as well. To truly repent meant they needed to be single-minded. Matthew 5:8 says, “Blessed are the pure in heart, for they will see God.” As we purify both our hearts and actions, we experience more of God’s grace in our lives, while unrepentant sin hinders our ability to know and experience God.
But again, it must be noted that turning from outward and inward sin was not enough; they needed an overall change in attitude about sin. They were called to “grieve, mourn, and weep” (v. 9). “Grieve” can also be translated “be miserable” (NASB). “Mourn” was a word used of people mourning at funerals over somebody’s death. Weeping is an outward expression of one’s inner turmoil over sin. They were called to complete brokenness over their individual and corporate sins.
It is important for us to recognize that there are two types of sorrow—one from God and the other from Satan, one beneficial and the other harmful. In 2 Corinthians 7:10 (ESV), Paul said, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.”
A great example of godly sorrow is seen in the life of Peter. When Peter denied Christ three times and remembered how Christ foretold that he would do so, he “wept bitterly” (Matt 26:75). This led Peter to repent; eventually, he became the leader of the early church and one of Christ’s most bold witnesses. Godly sorrow led him to true repentance. However, in contrast, Judas, who denied Christ, also “regretted” what he did (Matt 27:3). But, Judas’ regret led him to commit suicide instead of genuinely repenting and returning to Christ. Worldly sorrow produced negative fruits in him, including death.
This is a critical distinction to understand. The Holy Spirit convicts us so that we repent—turning back to God, his Word, and his church—but the devil condemns us in order to lead us away from God, his Word, and his church. We must be able to distinguish between the two because the difference is often subtle. Unfortunately, there are many Christians holding onto worldly sorrow for their failures which only harms them by pushing them away from God and others. Conviction is from God, but condemnation never is, as Christ was condemned for us (Rom 8:10).
As we discern the Spirit’s conviction through God’s Word, we must turn from sin and begin to despise it. We should hate sin enough that we don’t want to hear it promoted in our music, our TV watching, or our discussions. As Christ taught, we should be willing to pluck out our eye, cut off our arm and foot (referring to what we see, what we do, and where we go) to be holy both in action and heart (Matt 18:8-9). When we hate sin, we’ll run away from it and run to God instead.
In Psalm 66:18 (ESV), David said: “If I had cherished iniquity in my heart, the Lord would not have listened.” Harboring sinful actions and attitudes hinder our experience of individual and corporate revival. If we recognize this as true of our lives in various areas, we must hear James’ words again: “Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair” (4:8-9).
Are there any ways that we are cherishing sin or being apathetic to it? If so, we must grieve and repent in order to experience revival.
Application Question: What is the difference between conviction and condemnation, godly sorrow and worldly sorrow? Why is there so little grieving over sin (individual and corporate) in the church, and how has that hurt the church’s mission? In what ways is God calling you to repent either for individual or corporate sin (cf. Matt 6:12)?
Humble yourselves before the Lord and he will exalt you.
James 4:10
When James says, “Humble yourselves before the Lord and he will exalt you,” this appears to be a summary statement of verses 7-9.4 Again, verses 6 through 10 form an inclusion, where verses 7-9 tell us how to humble ourselves and experience God’s greater grace (v. 6), his exalting us (v. 10). Therefore, we must pursue these steps with faith so that God will indeed exalt us and give us a greater grace.
In Scripture, faith is the door to many of God’s promises. We are saved by faith (Eph 2:8-9). If we have faith, we can move mountains (Matt 21:21)—referring to great problems in our lives. By faith, we can persevere through trials (Heb 11:35-40). All conditional promises in Scripture require faith, including the ones in James 4:7-10—resisting the devil and he will flee from us, drawing near God and he will draw near us, and also humbling ourselves to experience God exalting us. Therefore, to experience revival, we must approach God expectantly, in faith. Without faith, there will be no revival in our lives or our community.
Interpretation Question: What does God exalting us or giving us more grace mean in context?
James had warned them about how being worldly led to enmity with God (4:4) and how being prideful led to God opposing believers (4:6). Some in the congregation were already receiving the consequences of their rebellion. Maybe, it was conflict, depression, financial struggles, or sickness. For the prodigal son, his pride led him to leave his father and spend all his money on gambling and prostitutes. At the end, he was poor and eating pig’s food. But, when he humbled himself and went home, the father delivered him from the consequences of his sin and restored him to a favored position. The father gave him his robe, welcomed him into the house, and threw a party for him. It was the same with Jonah. While Jonah was in rebellion, the storm threatened his life, and after his fellow sailors threw him off the boat, his sinking to the bottom of the ocean did. But when he prayed while sinking, God saved him through a big fish (Jonah 1-2). To be exalted means that often God will deliver us from the consequences of our sin and his discipline.
When in spiritual adultery—living for the world—we lack the intimacy and blessing of God. We struggle to enjoy time in God’s Word or prayer. But when we humble ourselves and return, God runs to us, like the father of the prodigal son. Likewise, for the Corinthians, after Paul told them to not be unequally yoked with the world, God said this through Paul:
Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you, and I will be a father to you, and you will be my sons and daughters,” says the All-Powerful Lord.
2 Corinthians 6:17-18
How would God be a father to them since they were already believers? This referred to the intimacy and blessings they forfeited while enjoying the world. When they repented, God would hear their prayers, bless them, and they would enjoy the Father’s intimacy. Many Christians lack this because they are double-minded—trying to live for the world and God.
While living for the world, believers forfeit kingdom usefulness. However, when they repent and humble themselves before God, he restores their usefulness. He, even at times, restores the years stolen by locust (Joel 2:25)—the disciplines God allowed to help turn us back to him. This was God’s promise to the Israelites, who were exiled to Babylon because of their spiritual adultery and sin. In Jeremiah 29:11-14, God said this to them:
For I know what I have planned for you,’ says the Lord. ‘I have plans to prosper you, not to harm you. I have plans to give you a future filled with hope. When you call out to me and come to me in prayer, I will hear your prayers. When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, I will make myself available to you,’ says the Lord. ‘Then I will reverse your plight and will regather you from all the nations and all the places where I have exiled you,’ says the Lord. ‘I will bring you back to the place from which I exiled you.’
As they faithfully sought the Lord with all their heart in exile, he would reverse their judgment, regather them to the land and fulfill his good plans for them. Israel was called to be a light to the nations and a blessing to the world. When they returned to him, God would begin to use them in a mighty way again. This is true for believers as well.
When believers are compromising with the lusts of the world—sexual lust, the lust of materialism, the lust of power and popularity—they forfeit much of God’s grace (4:6). But when they return, humbling themselves before the Lord and seeking him with their whole heart, God begins to fulfill his great plans for their lives. No doubt, that was true for these worldly Jewish Christians, and it is true for us today.
If we are going to overcome worldliness and experience revival, we must approach God expectantly, in faith. As we turn from sin and seek him, he will exalt us, give us greater grace, restore and expand the calling on our lives—all for his glory and the benefit of others.
It is clear that within the church there were some who were not truly saved, as they were deceived about their faith (1:22, 26). They had a proclamation of faith but no works to prove that their faith was genuine (2:14-26). James called it a dead, demonic faith (2:17, 19). Some amongst these Jewish Christians needed to be truly born again, and no doubt, James was calling them to true salvation. In fact, when James said to those in the church to cleanse their hands “you sinners” (4:8), many believe he was speaking directly to those with false faith. The word “sinner” is typically used of nonbelievers, not believers.5 Therefore, for some, God exalting them referred to them experiencing true salvation, as they turned from living for themselves and the world to truly living for God.
Application Question: In what ways have you experienced God exalting you or giving you greater grace after a time of genuine repentance and seeking the Lord? Share your experience of this. How is God calling you to pursue his promises with faith in this season?
The Jewish Christians that James wrote to were practicing spiritual adultery by compromising with the world. They were listening to God’s Word but not obeying it (1:22). They were praising God but cursing others at the same time (3:9). They were living selfishly, which was causing great conflicts among them (4:1-3). James called them double-minded and commanded them to turn back to God, so he could bless them and give them more grace (4:6-10). They needed to experience revival—a restoration of their calling and relationship with God. Many of us need to do the same.
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 MacArthur, J. F., Jr. (1998). James (p. 201). Chicago: Moody Press.
2 MacArthur, J. F., Jr. (1998). James (p. 204). Chicago: Moody Press.
3 Hughes, R. K. (1991). James: faith that works (pp. 186–187). Wheaton, IL: Crossway Books.
Do not speak against one another, brothers and sisters. He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. But there is only one who is lawgiver and judge—the one who is able to save and destroy. On the other hand, who are you to judge your neighbor?
James 4:11-12 (NET)
How can we avoid speaking evil of others?
With the Jewish Christians James wrote to, it is clear that there were lots of discord and fights going on within their congregations. In James 4:1, James said, “Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you?” There were ongoing battles happening in the early church; some had even been murdered because of them (4:3). It also is clear that many of these battles were happening because people were speaking ill of each other. In James 1:19, James said, “Let every person be quick to listen, slow to speak, slow to anger.” People were getting angry at each other, not listening, and therefore saying harsh words. In Chapter 3, James warned about the dangers of the tongue and compared it to an uncontrollable fire which could destroy a whole forest (3:5). And, here in James 4:11, James said, “Do not speak against one another, brothers and sisters.” The NIV translates it, “Do not slander one another.” However, it is clear he was not referring to slander alone. Literally, the command is, “Do not speak down on one another, brothers.”1 It is a challenge against defaming or degrading others in a variety of ways. The ESV translates it, “Do not speak evil against one another.” These types of evil speech include (1) gossip—saying negative things behind someone’s back, whether true or false, (2) slander—saying false, harmful things against others, (3) and criticism, giving negative critiques directly to others which are not meant to build them up. Since the church has emphasized not speaking false information about others—slander is often not a big problem. It has also emphasized not gossiping behind others’ backs. But the church has failed to emphasize how criticism harms others. Some believers think as long as it is true and it is towards another’s face, then it’s OK. Some might even think they have the spiritual gift of criticism—like it’s their job to fix everybody and everything. However, people like that have misunderstood James and Scripture in general. James is saying that we shouldn’t say anything true or false that tears others down instead of building them up. Certainly, there is a type of constructive criticism that can encourage and sharpen another believer, when given at the right time, with the right words and the right manner. Unfortunately, that doesn’t happen as much as it should in our churches. It has been said that the church is the only army that shoots its wounded. What many people don’t understand is that most are painfully aware of their flaws and are working to correct them. Then, someone with the “gift of criticism” comes and pours oil on the fire, which only tears them down further—making it hard for them to serve at all. No doubt, many were experiencing this in the early church.
Most likely, the main ones being criticized were people serving or in leadership. Sadly, this has been common throughout biblical history. Moses was slandered, criticized, and gossiped about by the people he led. Daniel was gossiped about and plotted against by his co-workers; in fact, they got him thrown into the lions’ den. Jesus was defamed by many of the Jews and especially by the leadership of Israel, who got him killed.
In fact, speaking evil about people has been widespread since the fall. One of Satan’s most prominent titles is the name devil which means “slanderer.” The first temptation included his slander of God. He said to Eve, “If you eat of the tree, surely, you won’t die! God knows that if you eat it, you will be just like him.” Satan slandered God by declaring that he was lying and that he was keeping the best away from Eve. This essentially led to the fall. After the fall, Adam blamed God by saying, “The woman You gave me, gave me food and I ate.” Since then, humanity has been prone to hurting one another with their words. The daily news is commonly filled with criticism of various people in the public eye—slandering the other sides’ intelligence and motives. The world is divided, in part, because of all the evil words constantly spoken against one another.
As mentioned, those often criticized and slandered are those in the public eye, as they serve in some manner. They include teachers, coaches, managers, governors, and presidents. In the church, they are commonly worship leaders, children and youth ministers, and elders/pastors. In 2 Corinthians 10:10, it is clear Paul was being criticized by the church he founded. They said, “His letters are weighty and forceful, but his physical presence is weak and his speech is of no account.” They criticized his physical appearance and his preaching—saying it was worthless. Regrettably, this is common for those who serve in the preaching ministry today. Young pastors are often told at their ordination ceremonies that they’ll have to develop thick skin if they are to serve long-term in ministry.
This is common in the church because speaking evil of others is normative of our unredeemed nature and therefore the world (cf. Gal 5:19-21). That is exactly what James is challenging these believers about in the surrounding scriptural context. They were living by worldly wisdom (3:15), befriending the world (4:4), and therefore, acting just like the world, which included speaking evil of others. In James 4:10, when he calls for them to humble themselves before God so he could exalt them, he was attacking the root of their excessive criticism of others. They were prideful. (1) Sometimes, they spoke evil of others because of jealously. (2) Sometimes, they spoke evil of others to build themselves up by bringing someone else down. (3) Sometimes, they spoke evil of others out of revenge. Either way, their pride would only cause God to fight against them, as he opposes the proud but gives grace to the humble (Jam 4:6). Consequently, in James 4:11-12, James challenges these early believers and us with several principles about how to stop speaking evil of other believers.
Big Question: According to James 4:11-12, how can believers stop speaking evil of each other?
Do not speak against one another, brothers and sisters. He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge.
James 4:11
In verse 11, the terms “brothers and sisters,” “fellow believer,” and “fellow believer” in the NET all come from the same Greek word which just means “brother.” That’s why more literal versions, like the ESV, use the terms “brothers,” “brother,” and “brother.” The threefold repetition of family terminology was meant to challenge the Jewish Christians that James wrote to. It’s like James was saying, “Stop treating others so harshly. Don’t you know you are family?” It’s not normal for a son to gossip about his father, or a mother to slander her son, or for siblings to continually criticize each other. Families are supposed to build each other up and not break each other down.
Certainly, this should be true of the church, as Scripture describes us as the family of God. Galatians 6:10 says, “So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.” We should do good to all, but especially to our spiritual family. In 1 Timothy 5:1-2, Paul said, “Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters—with complete purity.” We should address the older men and women in the congregation with respect as though they’re our parents, even when they are in sin. Likewise, we should speak gently to those younger than us, as speaking to younger siblings. We should treat the members of the church as family—caring for one another, praying for one another, and seeking each other’s good.
James’ point is this: how we think about others affects how we talk about them. Speaking evil of others always starts in our hearts. Therefore, if we battle wrong thoughts in our hearts (2 Cor 10:5) and aim to think about believers as God does, it will positively affect how we speak about them and treat them. John MacArthur said it this way,
If fellow believers are viewed as those chosen by God before the foundation of the world, for whom Christ died, who are loved and honored by God, and with whom we will spend eternity in heaven, we will seek to honor, love, and protect them. The first step in avoiding the sin of slander is not keeping one’s lips sealed, but keeping one’s thoughts about others right.2
In addition, we must not just recognize other believers as family, but specifically, as God’s children who he is zealous for and protective of (Jam 4:5). In Matthew 18:6-7, Jesus said this about young believers:
But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea. Woe to the world because of stumbling blocks! It is necessary that stumbling blocks come, but woe to the person through whom they come.
If we offend other believers (especially young ones), it would be better to die a gruesome death than to experience God’s judgment. God is forgiving, but when it comes to defending his children, he tends to be just, like most parents! If we thought about this before speaking evil about one of his children, it would keep us from sinning with our mouths.
With all that said, though James is, specifically, writing about our words toward other believers, this truth will help us guard our words toward anybody, including nonbelievers. Do we realize that God sent his Son to die for this person? Do we realize that they are made in the image of God—to demonstrate his glory? In James 3:9, James recognized the contradiction between blessing God with our tongues and then at the same time cursing those made in his image. He says, “With it we bless the Lord and Father, and with it we curse people made in God’s image.” To curse God’s works by mocking a person’s appearance or being merciless with his shortcomings or failures, is to curse God. And to do so means to be in danger of his judgment.
Are we thinking of believers as God’s children, who he is zealous for and protective of? Are we considering all people as those made in God’s image, whom he loves, even though they are not perfect? If so, it will help us guard our tongues against speaking evil of them.
Application Question: How have you been hurt by others speaking evil of you? How have you hurt others with your words? What are some disciplines or tips that will help us think of other believers (and ourselves) as God’s children and all people as those made in the image of God, so we can avoid speaking evil of them?
He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge.
James 4:11
In James 4:11, one reason for not speaking evil of others is that when we do so, we are speaking against God’s law and judging it.
Interpretation Question: What law is James referring to?
He has talked about the law several times throughout the book (1:25, 2:8-12). In 1:25, he called it “the perfect law of liberty,” which means instead of binding us, it frees us from sin to love God and others. In James 4:13, when James says, “who are you to judge your neighbor?” it indicates that he is referring to the summary command of loving our neighbor as ourselves. Romans 13:9-10 says this,
For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.
If we love our neighbor, we won’t lust after his or her spouse. If we love our neighbor, we won’t steal from him or murder him. Loving our neighbor will also keep us from speaking evil against him. Loving our neighbor is a summary of God’s commands; we even love God by loving our neighbor, since they’re his children.
Interpretation Question: What does James mean when he says that those who speak evil of others speak against the law and judge it?
Essentially, James is saying that we speak against the law by saying, at least with our evil words, there are some parts of the law that don’t apply to us. We believe that we should not murder or steal, but we don’t think we are called to love our neighbor as ourselves by our speech. Our actions say, “It’s OK for me to criticize my siblings, my parents, my boss, my pastor, my president because I don’t have to abide by that aspect of God’s law!” Or, we speak against the law by declaring, “It’s not a good law! That person deserves my criticism!”
James 4:11 says, “But if you judge the law, you are not a doer of the law but its judge.” Essentially, James says instead of judging God’s law, we should be doing God’s law. This means instead of speaking evil about others, we must consider how we can love them as ourselves—both in actions and words. This means we must ask ourselves questions before we speak. Ephesians 4:29 (NIV) says, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” Here are some questions to ask from Ephesians 4:29: (1) Would these words be unwholesome or evil—like harmful criticism, demeaning names, or an unflattering description? (2) Would these words build up the person and help their faith or productivity? (3) Are these words needed? There are many good things we could say or that we might want to say, but that person may not need to hear them at this moment. Even teachers don’t teach everything at once because students couldn’t handle it. In our relationships, if they are discouraged, maybe we should give them a Scripture to encourage them or help them see their situation in a more hopeful light. If they are struggling with sin, maybe we should give them biblical instructions on how to break free, or a challenge, so they might repent.
In addition, we can ask ourselves questions based on God’s summary command in Leviticus 19:18 to love our neighbor as ourselves. (4) In considering loving our neighbor, we should ask, from what we know about them, “How might they best receive love, including certain types of comments, instructions, or correction?” If they are very sensitive, then maybe we shouldn’t say it at all, or we should say it very gently, at a strategic time. If they are extremely shy, maybe they would prefer the comment or instruction to not be given in public. If they are proud or foolish, maybe the comment needs to be said in a very challenging manner, including considering potential consequences. If we don’t know them well, we should consider if the instruction might be better received from somebody they know intimately and respect. In “loving our neighbor,” we must consider their uniqueness and how they might best receive love, including our words. (5) In considering loving our neighbor “as ourselves,” we must ask, “How would we prefer to be loved, and specifically through words?” For example, “How would I best receive this comment or instruction?” Or, “What type of words or comments would I not want to receive?” Often people unwisely do or say things to others which they would never enjoy or receive. For example, most people especially struggle with receiving public rebuke. However, sometimes people in leadership rebuke people publicly, even though the leader would never want the same done to them. Not that public rebuke is never needed, but it must be done wisely and rarely. To “love our neighbor as ourselves,” we must both consider our neighbor and ourselves, so we can best love them, especially with our words.
To not speak evil of others, we must obey God’s law of love instead of rebelling against it by our actions and words. We must carefully consider how we can use our words to love our neighbors by building them up instead of tearing them down.
Application Question: What are some edifying ways that we can build others up with our words? How can we build others up with our words, specifically, when having to deliver rebuke or a challenge? Who is God calling you to, especially, edify with your words and why?
But there is only one who is lawgiver and judge—the one who is able to save and destroy.
James 4:12
In James 4:11-12, James was not only calling these believers to not speak evil of others, but also to not judge them, acting as though they were God. In verse 11b, he said, “He who speaks against a fellow believer or judges a fellow believer speaks against the law and judges the law.” Therefore, James gives another reason for not speaking evil of others and that is the fact that God, not us, is the only lawgiver and judge (v. 12). God is the source of the law and the one who applies it justly. He is the one who saves the most wretched sinner who puts his faith in Jesus Christ and condemns those who persist in sin and reject his Son. He is the ultimate judge, not us. Therefore, when we judge others with condemning words (11b), we usurp God and his role. In 1 Corinthians 4:5, Paul said this about judging ministers, which was obviously happening quite a bit in that church:
So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.
Interpretation Question: Do James’ and Paul’s comments mean that we are never to judge anybody and specifically their sins?
Some Christians condemn all judging, and their proof text is Matthew 7:1 which says, “Do not judge so that you will not be judged.” However, even in the context of Matthew 7, it is clear Christ is not telling believers to never judge. He teaches them to judge themselves first by taking the plank out of their own eye, so they can see properly and help others take the speck out of their eye (7:5). Also, in Matthew 7:6, he says, “Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.” When helping others get rid of sin, we need to judge their readiness. Are they dogs who will reject the pearls of scriptural wisdom and become angry with us? Or are they open-hearted? At times, when Christ had the opportunity to share with others, he said nothing. Christ said nothing to Herod who wanted to see him perform a miracle (Lk 23:9). For the most part, Christ also said nothing to the council who trumped up witnesses to falsely accuse him in order to get him crucified (Matt 26:61-63). Christ wouldn’t cast his pearls before swine. They didn’t want to hear the truth, and he didn’t give it to them. Likewise, in Matthew 7:15-20, Jesus called believers to watch out for false prophets who would be known by their evil fruit. Believers must use wise judgment to discern a false prophet. We have to discern both their bad character and bad teaching by comparing them against God’s Word. So Christ was not teaching to never judge; he was teaching the need for righteous judgment. And James and Paul were not forbidding all types of judgment either.
In fact, throughout James’ letter, he declared that certain practices happening among the Jewish Christian congregations were sinful. He challenged those who were declaring that God was tempting them to sin in James 1:13. In James 2:1-11, he challenged those who were honoring the rich and dishonoring the poor. In James 4:1-6, he challenged the believers about their friendship with the world which was causing discord in the church. In James 5:1-6, he challenged the wealthy who were cheating and murdering the poor. James was judging sin throughout the letter. The difference in his judging was that he was simply saying what God had already said in his Word. He was not making up his own standards or judging with selfish motives.
Interpretation Question: How can we avoid misjudging others and causing unnecessary conflict?
(1) To avoid misjudging, we should never judge people based on our opinions or preferences, apart from Scripture. In the context of judging ministers, Paul said in 1 Corinthians 4:6 that we should not go “beyond what is written”—again saying we should not go about setting our own standards, apart from God’s Word, to judge others by, including age, education, money, race, or talents. Most fights in the world—between husbands and wives, friends and co-workers, citizens and government officials—are based on opinion or preference, not Scripture or moral issues. Understanding the difference between a moral issue and a preference issue is crucial for maintaining peaceful relationships. Preference issues may bother us, but they don’t necessarily bother God. We shouldn’t handle a preference or wisdom issue the same as moral issues. When the Jews were cheating people at the temple, Christ turned over tables and pulled out a whip (John 2). When God was being defamed and others hurt, he was like a lion. Unfortunately, we are often like lions over our preferences and opinions which often aren’t scriptural. Understanding the difference will save us from fights and relationships. We should be gentle with others when it comes to differing opinions and wisdom issues. When we judge people on our preferences or opinions, we are acting like God by establishing our own laws to judge people. We’re not God! That’s what the Pharisees did by adding to Scripture. They misjudged Jesus and his disciples because they didn’t wash their hands, practice the Sabbath, or fast like they thought should happen. They made their own laws and were judging others like they were God! People often do the same.
(2) In addition, to avoid misjudging, we should never judge people’s hearts, since we don’t know them. When we act like we know others’ motives, we again are usurping God’s role. He is the only one who knows the full reasons why a person did this or that. Often, people’s motives are mixed—combined with some good aspects and evil ones. When we judge the heart, we usurp God’s role and often anger those we are confronting because of our pride and blindness.
(3) Also, to avoid misjudging, we should not have evil motives or intentions when judging others. As mentioned, much of our judging can often come from a desire to glorify ourselves by demeaning others. We essentially say, we could lead better, preach better, counsel better, or administrate better. By aiming to glorify ourselves, we are essentially usurping God’s role, who is the only one worthy of glory.
Again, James is not calling us to never judge. He is saying that we should never act like we are God—setting our own standards of righteousness, acting like we know others’ hearts, or seeking to glorify ourselves, as though we are God. Unfortunately, this commonly happens in our relationships and the church—leading to great discord. Let God be God! Again, this all stems from James’ challenge in James 4:10, to humble ourselves before God—stop trying to be him—so he can exalt us.
Application Question: In what ways have you seen people mishandle Matthew 7:1, declaring that we should never judge others? Why is that view wrong, both biblically and practically? How is God calling you to not go beyond Scripture in your judgments, which will lessen or reconcile many of your disputes (1 Cor 4:6)?
On the other hand, who are you to judge your neighbor?
James 4:12b
In James 4:12, when James says, “Who are you to judge your neighbor?” he was essentially saying, “Who do you think you are, judging your neighbor … God?” Paul similarly rebuked the Romans who were divided over doubtful issues like eating certain foods and worshiping on certain days. In Romans 14:4, he said, “Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord is able to make him stand.”
In James’ and Paul’s rhetorical questions, they implied that one of the main reasons we struggle with speaking evil of others is an exaggerated view of ourselves. Pride in our ability, wisdom, or righteousness often leads to looking down on others or criticizing them. In the Parable of the Pharisee and the Tax Collector (Lk 18:9-14), the Pharisee boasted in his giving and righteousness before God and then criticized the tax collector. He had a wrong view of himself, which led to wrongly evaluating and demeaning others. Christ actually said the tax collector went home justified, not the Pharisee (v. 14).
Therefore, to properly judge others and not speak evil of them, we must have a fair estimation of ourselves. In Romans 12:3, Paul said: “For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment.”
Application Question: How can we properly evaluate ourselves, so we won’t speak evil of others?
In Isaiah 6:5, when Isaiah had a view of God, he cried out, “Too bad for me! I am destroyed, for my lips are contaminated by sin, and I live among people whose lips are contaminated by sin. My eyes have seen the king, the Lord who commands armies.” When Isaiah was in God’s presence, he saw himself and others properly. Therefore, a lack of time in God’s presence—by neglecting Scripture study, worship, and prayer—leads to misevaluating ourselves, either leading to pride or insecurity, and ultimately misjudging others.
As we develop accountability relationships with others, God will commonly speak to us through them. Sometimes, they will challenge us, but at other times, they will encourage us, as they recognize God’s gifting and specific calling on our lives. Samuel anointed David and told him he was going to be King. And Nathan challenged King David when he was in sin. Paul challenged Timothy to not be fearful because of his youth and inexperience but to recognize the power God had given him to serve others and to walk in his gifts. We all need people who love us enough to tell us the truth, even when it hurts. Proverbs 27:6 says, “Faithful are the wounds of a friend.” That’s what James has been doing in the letter to these Jewish Christians, as he challenges them about not speaking evil of others and judging them.
To not speak evil of others, we must properly evaluate ourselves. An inflated view of ourselves leads to judging and condemning others with our words. We gain a proper perspective as we live in God’s presence through prayer and Scripture study and as we have godly accountability who speak God’s words to us.
Application Question: How does pride commonly blind us and lead to wrongly evaluating others and speaking evil of them? How is God calling you to spend more time in his presence and develop accountability partners, so you can properly evaluate yourself and others?
In James 4:11-12, James challenged the Jewish Christians to not speak evil of one another. It is clear that gossip, criticism, and slander were rampant within the churches—tearing them apart. Speaking evil of and judging others is something common in the world—in our friendships, families, education systems, businesses, media, and governments. However, it should not be a characteristic of God’s church. Therefore, James challenges them, and us, to no longer speak evil of each other.
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes. You ought to say instead, “If the Lord is willing, then we will live and do this or that.” But as it is, you boast in your arrogance. All such boasting is evil. So whoever knows what is good to do and does not do it is guilty of sin.
James 4:13-17 (NET)
How should we, as believers, plan for the future?
Unfortunately, planning is at times looked down upon in some Christian circles as though believers should simply live by faith or be led by the Spirit—meaning that we should simply trust God without giving much thought to planning or preparation. Sometimes this is emphasized in the preaching of sermons, the planning of church services, or even in considering retirement. However, this view does not fully embrace what Scripture teaches about planning and preparation and also what it means to depend on God. Because believers trust God and realize they are stewards of his many gifts, they should plan. We plan, so we can best use the gifts he has given us for his glory. Proverbs 21:5 says this, “The plans of the diligent lead only to plenty, but everyone who is hasty comes only to poverty.” If we are hasty, meaning we don’t take time to plan for the day or the future, we won’t be very profitable, and we’ll spoil the gifts and opportunities that God gives us.
In this text, James challenges these Jewish Christian businessmen about how they were planning for the future. In James 4:13, he says, “Come now, you who say, ‘Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.’” By using the term, “Come now,” he was essentially saying, “Listen up!” or “Pay attention!” It was common Old Testament prophetic language.1 In Isaiah 1:18, Isaiah said, “Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”
These Jewish Christian businessmen, who had been scattered throughout the ancient world because of persecution, were making intricate plans. In their planning, they tackled the when (tomorrow), the who (we), the where (this or that town), how long (a year), the what (business), and the why (for profit). However, their planning was amiss, so he corrects them, so they can honor God in their business and bring greater glory to him.
As we consider planning, we must first note that, for James, there was no separation between the secular and the spiritual. Often, Christians focus on their “spiritual life” to the neglect of their work life, school life, and family life. Or, they focus on their “secular life” to the neglect of their “spiritual life.” However, in Scripture, there is no separation between the two. By addressing this issue, James says that how these merchants planned and conducted their business ventures was important to God, and this is true for all our endeavors as well, which is why we must plan. We plan, so we can be profitable in our labors and bring glory to God. Colossians 3:23-24 says, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ.” In all our labors, we are serving the Lord and will ultimately be rewarded or judged by him. There should be no difference between the “secular” and the “spiritual” for Christians.
Therefore, in this study of James 4:13-17, we will consider how to plan God’s way, as to bring the optimum profitability and honor to God from our endeavors.
Big Question: In considering James 4:13-17, what principles can we learn about planning God’s way—in order to bring glory to God?
Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit… But as it is, you boast in your arrogance. All such boasting is evil.
James 4:13, 16
When the merchants discussed their plans, they didn’t say anything wrong as they considered the who, where, what, why, and how of their next steps. The problem was with what they did not say, as God and his will were left out of their plans. He was never mentioned. In fact, in verse 16, James says, “But as it is, you boast in your arrogance. All such boasting is evil.” It is clear that these Christians were not only planning but boasting in their previous and future successes. They planned apart from God and thought they could accomplish their plans without him. However, Psalm 127:1-2 says, “If the Lord does not build a house, then those who build it work in vain. If the Lord does not guard a city, then the watchman stands guard in vain.” If our plans neglect God, they are in vain, even if they seem to produce a profit. In John 15:5, Christ said that apart from him, we can do nothing—meaning nothing spiritually good or acceptable to God.
No doubt, when these Jewish Christian businessmen were first persecuted and forced to move to new cities, they relied on God, quite a bit (cf. Jam 1:1). But, after life had settled down and they started to have some successes, they probably started to neglect him and focus on worldly pursuits. This is why in the context James rebuked them for their worldliness, as he called them spiritual adulterers and said their friendship with the world was enmity with God (Jam 4:4). Life had turned into, “What can I achieve and get for myself?” instead of, “How can I serve God and others?” Surely, they occasionally prayed, but instead of seeking God’s will, it was probably simply to ask his blessings over their plans. James 4:3 says, “you ask and do not receive because you ask wrongly, so you can spend it on your passions.” Even their prayers were selfish and all about their profit!
Sadly, we are often the same way, as we focus on achieving our desires and dreams, without truly considering God’s plans and kingdom. Kent Hughes’ comments on this are penetrating. He said:
They were so like us. We are such children of our times that we cannot conceive it would ever be God’s will that we not become rich and prosperous. Sadly, we have often advised our children the same way: “Be sure you get into a profession where you will make a good living, son, so you won’t have to struggle like I did.” Some have even objected to their children going into Christian work because it is not lucrative. Despite Christian trappings and evangelical nods, we often live without serious reference to God’s will. This is practical atheism.2
Hughes’ comment about practical atheism is a very apt description of how many Christians live. Intellectual atheism means professing to not believe in God. However, when talking to atheists, one will often find that they live like theists. They will say things like, “Well, I just believe everything happens for a purpose!” When hearing something like that, the natural question is, “Why? Why do you believe everything happens for a purpose, especially if you don’t believe in God?” See, though many profess atheism, they live as practical theists—living as though some higher power or energy is ordering things for their good. Likewise, many Christians who profess to believe in God live as practical atheists. They profess Christ, go to church, and even read their Bibles but on a daily, practical level, including their work, family, and planning for the future, their professed belief really doesn’t guide them. They live a contradiction. They profess Christ but depend solely on themselves and their hearts as their guide, apart from God, which is what these Jewish Christian businessmen were doing.
This has been James’ major theme throughout the whole book. True faith must affect how we live (cf. Jam 1:22, 26-27, 2:14-26). If our faith doesn’t produce works, including how we plan, then it is not real. For this reason, we must avoid planning like the world—considering only things such as the number of “likes” we will get on social media, how much money we will make, and how to move up the corporate ladder. If we build a house, a business, or a future, and God doesn’t build with us, we build in vain (Ps 127:1). When we plan, we must not neglect God.
Application Question: What is “practical atheism” as Kent Hughes mentioned, and why is it so common in the church, especially in planning for the future? In what ways do you commonly neglect God in your daily or future planning, and how is he challenging you to seek him more?
Come now, you who say, “Today or tomorrow we will go into this or that town and spend a year there and do business and make a profit.” You do not know about tomorrow. What is your life like? For you are a puff of smoke that appears for a short time and then vanishes.
James 4:13-14
Observation Question: What human limitations to our planning does James refer to in James 4:13-14?
In James 4:13-14, James teaches these Jewish Christian businessmen why it was unwise to neglect God in their planning. (1) Though they could make projections, these businessmen could not predict the future because of the complexity and uncertainty of life. In verse 14, James says, “You do not know about tomorrow.” They couldn’t accurately predict what would happen the next day and certainly not what would happen in a year. There are so many complexities in life: People might experience a major sickness which limits them physically, like broken bones, cancer, or multiple sclerosis. They could lose their job. The stock market could crash. There could be a major war or natural disaster, like a pandemic, that drastically changes life as we know it. It is foolish to neglect God in our planning, since there are so many unforeseen complexities and uncertainties in life.
(2) In addition, it is foolish to neglect God in planning because of the brevity of life. In 4:14, James says, “What is your life like? For you are a puff of smoke that appears for a short time and then vanishes.” He compared life to smoke or a vapor that goes up into the air and quickly dissipates. In Psalm 90:10, Moses said, “The days of our lives add up to seventy years, or eighty, if one is especially strong. But even one’s best years are marred by trouble and oppression. Yes, they pass quickly and we fly away.” He said most will live to their seventies and only eighties and beyond if they are especially strong. The years of life pass quickly. Some have even joked that when you get old, life is like a roll of toilet paper, it goes even faster the closer you get to the end.
Since life is so short, it is even more important for our plans to involve God and be guided by him. Some won’t live past high school, others college. Some will only make it to their thirties or forties. Whatever time frame God gives us, we must plan wisely, so we can maximize it for the kingdom. Christ only lived into his early thirties, but during that time, he laid the foundation for turning the world upside down. Moses didn’t really get on fire for God until his eighties, but he maximized that last part of his life for the kingdom. To neglect God in our planning is to waste our lives. Many of us can look back at earlier years we regrettably wasted as far as profitability for the kingdom.
One of Solomon’s conclusions in the book of Ecclesiastes as he considered all of life was to remember God in one’s youth. In Ecclesiastes 12:1, he said, “So remember your Creator in the days of your youth—before the difficult days come, and the years draw near when you will say, ‘I have no pleasure in them.’” Again, this was one of his primary conclusions after considering the vanity of life. He said, “Don’t waste your younger years! Dedicate them to the Lord and plan to use them to the best of your ability, by God’s grace!”
Likewise, Moses, in considering the complexity and brevity of life, in Psalm 90:12 (NIV), prayed this: “Teach us to number our days, that we may gain a heart of wisdom.” He prayed for the ability to understand the brevity of life, so he could be wise with his time—redeeming it for the glory of God. When one realizes how scarce something is, it becomes more valuable and we become more particular about how we handle it. Rocks aren’t valuable because we have an abundance of them, but gold, diamonds, and jewels are valuable because they are rare. Because of how rare they are, we just don’t walk around with them in our pocket or play with them outside. They are too valuable. Likewise, when we understand how valuable and rare our time is, then we’ll be more prone to prayerfully plan to use it instead of wasting it. Our lives are like the vapor, quickly dissipating in the air.
James points out our human limitations to show us how foolish it is to trust in human wisdom and strength alone. Proverbs 28:26 says, “The one who trusts in his own heart is a fool.” Jeremiah 17:5 says, “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord.”
Are we trusting in ourselves, the counsel of parents, or society alone? If so, it is foolish. God created us, loves us, and wants to guide us. We should seek him and seek to be guided by him, which leads to our next point.
Application Question: Why is it so important to recognize our human limitations, especially our limited wisdom and the brevity of life, so we can plan better? If you could redeem a specific period of your past, what would it be, why would you change it, and how would you change it?
You ought to say instead, “If the Lord is willing, then we will live and do this or that.” … So whoever knows what is good to do and does not do it is guilty of sin.
James 4:15, 17
James says to these businessmen that instead of boasting of what they will and will not do (v. 13, 16), they should say, “If the Lord is willing, then we will live and do this or that” (v. 15). This was common language that Paul used when planning. In Acts 18:21, he said, “I will come back to you again if God wills.” Likewise, in 1 Corinthians 4:19, he said, “But I will come to you soon, if the Lord is willing.” With that said, James was not referring to a formula that we should constantly use in our planning or speech, though it is good practice. He ultimately referred to our manner of heart in everything we do. As believers, everything we do should be centered on God’s will.
Application Question: What does James’ challenge to say, “If the Lord is willing,” mean for our planning?
Interpretation Question: How do we discern God’s will?
David said that God’s Word was a lamp unto his feet and a light unto his path (Ps 119:105). When meditating on God’s Word (Ps 1:2), it was like the lights were on, and he could better discern direction. (1) In Scripture, God tells us directly what to do or not to do when it comes to moral issues. We should not lie by exaggerating the truth on our resume. We shouldn’t cheat on our taxes. We should not seek vengeance on those who hurt us. Whatever we do, we must work heartily at it because we’re ultimately serving God and he will reward us (Col 3:23). (2) In addition to telling us directly what to do or not to do, God’s Word gives us many principles to guide us in decision making, such as avoiding things that might not be sinful, but that might cause a weaker believer to stumble. Romans 14:21 says, “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.” (3) Also, another biblical principle for decision making is that as we obey God’s general will as taught in God’s Word, he will often clearly reveal his specific will—such as who to marry, what job to take, etc. Consider the following verses: Psalm 25:14 says, “The Lord’s loyal followers receive his guidance, and he reveals his covenantal demands to them.” When we are loyal, by obeying God’s Word, we receive his guidance. Mark 4:24-25 says,
And he said to them, “Take care about what you hear. The measure you use will be the measure you receive, and more will be added to you. For whoever has will be given more, but whoever does not have, even what he has will be taken from him.”
If we faithfully obey what God teaches us, he will give us more knowledge. So, we discern God’s will by knowing and obeying Scripture.
In James 1:5, James said, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” In planning for our career, family, and even daily endeavors, believers should pray for God’s guidance. When Christ chose his twelve apostles, he spent the whole night in prayer (Lk 6:12-13). As we pray, God will guide us in a variety of ways; however, even when he does not give us clear direction, which will be most times, we can trust that he is guiding us, as we make our decisions. First John 5:14-15 says,
And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.
Is it God’s “will” to guide his children? Certainly! Romans 8:14 says, “For all who are led by the Spirit of God are the sons of God.” God wants to guide his children and does so through a myriad of ways. Therefore, in decision making, we shouldn’t become paralyzed when God’s will is not clear. Most times, it won’t be. We should pray, study God’s Word, seek godly counsel, wait, then make a decision, as we trust and rely on God.
Philippians 2:12-13 says, “… continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God.” God works in us by giving us “desires”—for a certain job, ministry, activity, or even person. He also gives us the “effort” or ability to accomplish these things. Therefore, though our heart is deceitful (Jer 17:9), it is a medium which God often uses to guide us. This is why it is so important for us to be in God’s Word and prayer, so God can guide our hearts instead of Satan, the world, or our flesh. God often will specifically guide our hearts through peace or lack of it. Colossians 3:15 says, “Let the peace of Christ be in control in your heart.” “Control” can also be translated “rule” or “decide.” It was used of an umpire in an athletic game deciding on the winner. Likewise, God may guide us to or away from certain paths based on peace or lack of peace.
Proverbs 11:14 says, “there is success in the abundance of counselors.” Often God will guide us through the counsel of other godly saints. In fact, we’re encouraged to talk to many people. There is success in the “abundance of counselors.”
Scripture clearly teaches that God is in control of everything and using everything for our ultimate good (Rom 8:28). Ephesians 1:11 says, he “accomplishes all things according to the counsel of his will.” Often God will guide us through circumstances, including open or closed doors. A closed door will often be God saying, “No” or “Not yet.” An open door, if not a clear “Yes,” is at least an indication to investigate further.
In our planning, we must first discern God’s will, which he reveals through many ways, including studying and obeying Scripture, prayer, his work in our hearts, godly counsel, and his sovereignty over events.
What else does James’ challenge to say, “If the Lord is willing,” say about how we should plan?
As mentioned, because of human limitations, we don’t know what will happen in the future, but that doesn’t deliver us from our need to prayerfully forecast and plan. However, when we plan, we must realize that God is ultimately in control and his plans are best. Often his plans won’t be fully revealed until the event is done. He will open doors, close doors, change our hearts, or change other people’s hearts. This can be difficult in planning, especially as we’ve prayed, sought wise counsel, and possibly thought we had discerned God’s will. Sometimes, people are tempted to get mad at God or complain when their plans fall apart or God closes doors. This is why it is so important to not only seek God’s will in planning but trust God. Proverbs 3:5 says: “Trust in the Lord with all your heart, and do not rely on your own understanding.” God’s ways are not our ways, and our ways are not God’s ways (Is 55:8-9). God’s ways are greater than ours because he is all-knowing, all-wise, all-powerful, and perfectly righteous. We must trust God when his revealed will doesn’t seem to make sense, is undesirable, and/or is painful. Christ models this in Luke 22:42 when he prayed, “Father, if you are willing, take this cup away from me. Yet not my will but yours be done.” He was declaring his ultimate trust in God, though it meant his going to the cross. We must do the same. We must resolve to not only seek to discern God’s will but to trust it, even when it hurts or is undesirable.
One of the ways we demonstrate our trust is by worshiping God and giving him thanks instead of complaining or getting angry. When Job suffered, he said, “Though he slay me, yet will I trust him” (Job 13:15 KJV). He also said, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21). Likewise, in 1 Thessalonians 5:18, Paul said, “in everything give thanks. For this is God’s will for you in Christ Jesus.” Certainly, there is an appropriate time for mourning and lament when evil events happen in our life or the world. However, even lament should be done in faith because we trust that God is sovereignly in control of evil and that he will eventually bring justice.
As we plan, are we willing to trust God, especially when his will doesn’t make sense, is undesirable, and/or causes pain?
James’ statement, “So whoever knows what is good to do and does not do it is guilty of sin” (4:17), could refer generally to everything James has taught in the epistle up to this point. In accordance with our faith, we should not only be hearers of God’s Word but doers (1:22). We should care for those who have needs (1:27). We should not honor the rich over the poor (2:1-7). We should turn away from the worldliness and draw near God (4:1-10). However, in the immediate context, it specifically refers to our need to not neglect God in our planning. We should seek his will, trust and obey it, as we declare with our hearts and mouths, “If the Lord is willing…” (v. 15). To independently plan and pursue our own will like the world does, instead of God’s will, is sin and therefore will be disciplined by God.
In considering all this, we must ask ourselves, “Are we seeking God’s will for today, tomorrow, and the future in general?” “Are we trusting him as he reveals his will?” “Are we willing to obey God, even if it’s difficult—like persevering through a challenging marriage, staying in a tough work environment, or being faithful in other undesirable situations?” In our planning, we must seek, trust, and obey God, whether on the enjoyable hilltops of life or in the difficult valleys. Anything else is sin.
Application Question: Share a time when God clearly guided you on a major decision and how he did so. Why is it so difficult to trust God when he allows difficult circumstances or guides us to a difficult path? How can we trust and obey God in spite of those difficulties?
Here are two more principles to consider in planning God’s way:
Second Timothy 1:6 (NIV) says, “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.” To fan his gift into flame, Timothy had to develop it and maximize its use—no doubt by making his gift a skill and using it often. It’s the same for us. Are we gifted in administration? If so, we should plan to develop and use our gift to glorify God. Are we gifted in leadership, teaching, or service? If so, we should continually develop our gift and plan to use it for the glory of God.
How do we find our gifts? We find them by both discerning what we enjoy—what builds us up—and what blesses others. First Corinthians 14:4 says, “The one who speaks in a tongue builds himself up, but the one who prophesies builds up the church.” Tongues is probably the only gift, without interpretation, that only builds up the user. Other gifts will typically edify both us and others. If we love to sing but nobody else enjoys it, that’s probably not our gift. Therefore, we discern our gifts by how it builds us and others up.
When planning God’s way, we must discern how God has gifted us, how we can develop the gift, and maximize its use for God’s glory and the edification of others.
We should make daily, weekly, monthly, and yearly plans. If we don’t plan our days, weeks, months, and years, we will find that we wasted a lot of time and missed many opportunities, both to build ourselves up and others.
To begin this type of planning, consider prayerfully making a weekly plan by mapping out every hour of the day. In those hours, plan in work, sleep, spiritual disciplines, exercise, social activities, and recreation. Get rid of time killers, like too much time on social media or TV. Then, begin to prayerfully plan out a month, a year, five years, and ten years. As mentioned, because of human limitations, we can’t foresee the future, including personal or global trials; however, planning often will make us better prepared to respond to various trials that come our way, especially as we trust that God is in control and guiding those unexpected events for our good. As we prayerfully plan days, months, and years, we’ll be able to better maximize our life for the kingdom and not waste it.
Application Question: What are some other principles that are helpful with planning God’s way? How is God calling you to prayerfully plan to maximize your present and future for God’s kingdom and glory?
How should believers rely on God as they plan for the future?
Copyright © 2021 Gregory Brown
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Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. 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! Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts. You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous person, although he does not resist you.
James 5:1-6 (NET)
How can we steward our finances God’s way?
In this text, James continues to challenge these Jewish Christians about their faith. The thesis of the book is that true faith produces good works—it affects how we live. It affects how we read the Bible—we must not only be hearers of God’s Word but doers as well (Jam 1:22). It affects how we use our tongues. If we don’t restrain our tongues, then our faith is in vain (Jam 1:26). It affects how we treat the poor. Religion that God our father accepts cares for orphans and widows—the neediest in the ancient world—and also doesn’t dishonor the poor in favor of the rich (Jam 1:27, 2:1-13). True faith should affect our relationship to the world. In James 4:4, James rebuked these professing Christians because of their worldliness. He called them spiritual adulterers and said friendship with the world is enmity with God. In James 4:13-17, their worldliness was showing up in their planning. Like the world, they planned without God. Tomorrow, they would go to this or that city for a year and make a profit, and yet their plans gave no thought to God’s will at all. In James 5:1-6, he again rebukes their worldliness by specifically challenging their use of money.
In the Gospels, Jesus spoke about money more than heaven or hell. He did that because how we use our money says something about our heart—what we truly love and therefore our faith. In Matthew 6:19-24, Jesus challenged believers to not store up riches on this earth because we have a tendency to love our treasures and allow them to master us. In Matthew 6:24, specifically, Christ said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” When considering the world, many in the world live for money. It dictates what school they will go to, the job they will pursue, who they will marry, the type of car they will buy. Money is essentially their god, and it’s very possible for that to happen to professing believers as well. There are, no doubt, many in the church who profess Christ as Lord but are truly living for money and, therefore, are not saved.
We get a good picture of how one can be kept from salvation because of wealth in the story of the rich man. In Matthew 19:16-24, the rich man asked Christ how he could receive eternal life. In order to receive it, Christ told the man to sell all his riches and to follow Christ (v. 21). When Christ called him to give away his riches to be saved, he was not giving a new gospel message—a new way to salvation. In order to be saved, we must not only believe in and follow Christ, we must also repent of our sins. In Mark 1:15, Christ said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!” In Acts 2:38, Peter taught the same, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Repenting means to commit to turning away from our sins in order to turn to God. For this rich man, his god was money, and he needed to turn away from his wealth to truly follow Christ and be saved. As Christ said, we can only have one master (Matt 6:24).
However, it must be said that though we teach repentance of sin and committing to follow Christ for salvation, we don’t know people’s hearts. Therefore, unlike Christ, we often can’t tell what a person’s “god” is, which might keep him or her from true salvation. For the rich man, if he were to ask how to be saved in one of our churches today, we would quickly share the Four Spiritual Laws with him; he would have received Christ and been accepted into the church, though he wasn’t truly saved. Because he was spiritual (desiring to know how to have eternal life), righteous (he had kept the laws from his youth), and probably a good manager/businessman (as he was very wealthy), he probably would have quickly been put into leadership in the church (probably a treasurer) and possibly been an elder soon. However, he wasn’t saved. Money was really his god. He potentially would have been in the church for decades—trying to live for money and God, which Christ said is impossible.
This was the problem with the ancient Jewish Christians James wrote to in James 5:1-6. Apparently, they were wealthy farmers with booming businesses. They had even employed some of the poor Christians in the congregations, but they were abusing the money and the people. Because of this, James wrote a very scathing rebuke—declaring that they were going to be judged by God. In James 5:3, he says the money they had stored up would consume their flesh like fire, which seems to be a very vivid picture of their judgment in hell. Hell is a place of conscious, bodily, and eternal punishment (cf. Mk 9:48, Matt 25:41). And though they had a profession of faith, they were not truly saved. Their idolatry of money, lack of fear of God, and abuse of his people proved it (cf. Lk 3:7-14).
Interpretation Question: Are these corrupt farmers inside the church (professing believers) or outside the church (nonbelievers)?
James’ rebuke is so harsh some commentators believe that he was not speaking to Christians at all. They say, he must be speaking to the wicked rich outside the church. But there are several things that indicate that he was speaking to those in the church. (1) The context of the letter. Throughout the book, James has been challenging the lack of true faith being demonstrated by professing believers amongst these congregations. In James 2:17 and 19, he said faith without works is demonic, dead faith. If our profession of faith doesn’t manifest in good works, we are not saved. James’ rebuke of these corrupt farmers fits the context of the letter. (2) There is parallelism in the rebukes to the successful Christian businessmen and the successful farmers. In James 4:13, he said to the businessmen, “Come now!” and likewise to the successful farmers, he says, “Come now!” (5:1). Since the businessmen were professing Christians, as he called them to say, “If the Lord is willing,” (4:15) then it makes sense that the farmers were in the church as well. (3) The use of the pronoun “you” throughout the rebuke implies that he was speaking to people within the congregation who would have heard the letter read. James rebuked them like an Old Testament prophet. God would commonly challenge the nation of Israel about their abuse and neglect of the poor (cf. Is 3:14-15, 58:1-10). Because of these evidences, it appears that James was writing professing believers who misused God’s money and hurt their poor workers in the process. Their ungodly works proved that money was truly their master and not God. Therefore, they weren’t saved (cf. Matt 6:24, Jam 5:3).
James 5:1-6 was written to comfort the poor Christians who were being abused by the rich (cf. Jam 2:6). They needed to know that God had heard their cries and that he would bring justice. In addition, the rich professing believers needed to hear of God’s coming judgment so they would repent.
Therefore, as we consider this warning to the rich, we learn principles about proper stewardship of finances—how to steward our finances God’s way. Our hope in studying this text is to learn from the rich farmers’ mistakes, not make them, and ultimately be found as faithful stewards by God (cf. Matt 25:23).
Big Question: What principles can we learn about stewarding our finances God’s way from James’ rebuke of the rich in James 5:1-6?
Come now, you rich! Weep and cry aloud over the miseries that are coming on you ... 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! Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.
James 5:1, 3-4
Observation Question: In James 5:1-4, what witnesses would God call on to justify the rich famers’ judgment?
When James says, “Come now,” he was speaking like an Old Testament prophet calling the rich to “listen up” because he was going to tell them something important (cf. Is 1:18). He proceeded to tell them to mourn because of the miseries that were coming. God was going to judge them. Their misuse of their riches would consume their flesh like fire (v. 3). They had hoarded treasure in the last days—which encompasses the time between Christ’s first and second coming1 (cf. Acts 2:16-17, 1 John 2:18, Heb 1:1-2). James pictures a court case before the Lord of Hosts—the Lord of heaven’s angelic armies. The decayed hoarded treasure would witness against these farmers (v. 1), the money withheld from their workers (v. 3), and the workers’ cries (v. 4). They were clearly guilty and would be judged by God. Because of this coming judgment, the rich were called to uncontrollably mourn. No doubt, this warning was meant to encourage them to repent, even as Jonah’s prophecy of God’s judgment on Nineveh made them mourn, fast, and cry as a sign of their repentance (Jonah 3:4-10).
In the Parable of the Talents (Matt 25:14-30), we get a comparable picture of God judging his servant for unfaithfulness with money. In the parable, a master gave three servants talents, which was a form of money in those days. Two of the stewards were faithful with their money and made a profit, so God rewarded them (Matt 25:20-23). However, one of them, instead of investing his money, stuck it in the ground. Because of the servant’s misuse of the money, the master, who symbolized God, said this in Matthew 25:28-30:
Therefore take the talent from him and give it to the one who has ten. For the one who has will be given more, and he will have more than enough. But the one who does not have, even what he has will be taken from him. And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’
God judged this servant by taking away his talent and throwing him in outer darkness. Though there are different views on this punishment, it appears that this servant’s unfaithfulness with money proved that he was not a true believer; therefore, he was cast into hell (cf. Matt 7:21-23). His ungodly works proved that his faith was not genuine. This seems to parallel with the warning that James gave these professing Christians. Their unfaithful stewardship of God’s money proved that God wasn’t their Lord at all, and that they were going to be cast into hell.
Likewise, John the Baptist called for the Jews to repent of their use of wealth, lest they be cast into the fires of hell. Luke 3:7-14 says:
So John said to the crowds that came out to be baptized by him, “You offspring of vipers! Who warned you to flee from the coming wrath? Therefore produce fruit that proves your repentance, and don’t begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” So the crowds were asking him, “What then should we do?” John answered them, “The person who has two tunics must share with the person who has none, and the person who has food must do likewise.” Tax collectors also came to be baptized, and they said to him, “Teacher, what should we do?” He told them, “Collect no more than you are required to.” Then some soldiers also asked him, “And as for us—what should we do?” He told them, “Take money from no one by violence or by false accusation, and be content with your pay.”
Sharing one’s tunics (v. 11), not collecting more taxes than required (v. 13), not taking someone’s money by force or false accusation, and being content with one’s pay (v. (14), all have to do with one’s wealth. How we use our money will be surveyed in the judgment to demonstrate whether we have true faith or not (cf. Rom 2:6-8).
Therefore, one principle we must discern from James’, Christ’s, and John’s warnings of judgment is that if we are going to be good stewards of God’s money, we must live in view of God’s judgment. Our money is not our own; it is God’s, along with every other gift we have. Psalm 50:10-11 says, “For every wild animal in the forest belongs to me, as well as the cattle that graze on a thousand hills. I keep track of every bird in the hills, and the insects of the field are mine.” Everything is God’s—our finances, relationships, homes, spiritual gifts, and natural talents. We are just stewards, and one day Christ is going to return to judge our faithfulness or lack of faithfulness. Some will be rewarded for how they used their gifts, including their money, and some will be judged. For true believers, judgment will mean loss of reward but not loss of salvation, since Christ paid for our sins on the cross (1 Cor 3:15). But for others, who simply profess Christ but don’t live for him, their abuse of their finances will simply be another proof that Christ was never their Lord. Though they call him, “Lord,” he will say to them, “Depart from me, you workers of iniquity, I never knew you” (Matt 7:23 paraphrase).
Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord, and acknowledging the Holy One is understanding.” If we are going to steward our finances God’s way, we must live with a recognition of his coming judgment. He will judge whether we have been faithful with his money or not. If we recognize that we have been unfaithful with his finances, even as the rich farmers had, then we should demonstrate our repentance by mourning and turning away from our sins. Christ is coming soon, or we will soon go to him.
Application Question: How is God challenging you to be more aware of God’s judgement in how you use his finances? What are some practices that might help believers better live in view of God’s judgment when dealing with their finances specifically, and other gifts in general?
Your riches have rotted and your clothing has become moth-eaten. 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 5:2-3
James then begins to list the various ways they had sinned because of their wealth. As we consider them, it must be known that it is not sinful to have wealth or money. It is a sin to love them. In 1 Timothy 6:10, Paul said, “the love of money is the root of all kinds of evil.” Wealth, in itself, is a gift that we can use for God and others. Deuteronomy 8:18 says, “You must remember the Lord your God, for he is the one who gives ability to get wealth.” Proverbs 10:22 says, “The blessing from the Lord makes a person rich, and he adds no sorrow to it.” There are many wealthy believers in Scripture who are listed as models—such as Abraham, Joseph, David, Joseph of Arimathea, and Lydia from Philippi. However, for those believers, wealth did not have their hearts. Because God had their hearts, they could faithfully use their wealth. Joseph, who oversaw the wealth of Egypt, used it to help people who were starving. Joseph of Arimathea sacrificially buried Christ in his grave (Mk 15:46). Lydia, a wealthy maker of purple garments, used her home for the Philippian church to meet in (Acts 16:40). There is nothing wrong with having wealth. Wealth is a gift that must be used properly to help others and glorify God. However, it can also be a spiritual detriment when it takes hold of our hearts. Christ said it was hard for a rich man to enter heaven (Matt 19:23). In Matthew 13:22, he also described wealth as deceiving people and keeping the Word from bearing fruit in their lives. He said the “worldly cares and the seductiveness of wealth choke the word, so it produces nothing.” Again, 1 Timothy 6:10 says, “the love of money is the root of all kinds of evil.” It’s clear that these wealthy farmers began to love God’s gift of money more than God and then began to abuse it.
The first way these rich farmers sinned with their wealth was by selfishly hoarding it (v. 2-3). James mentioned three types of wealth for the ancients: grain or food, clothing, and precious metals.2 The proof that they had hoarded their wealth was the fact that their grain had rotted, the garments were moth-bitten from being stored up and never used, and the precious metals began to tarnish from lack of use. They had failed to be faithful stewards of their wealth by selfishly storing it up instead of using it for God’s purposes. Their hoarded wealth would witness against them in the judgment (v. 3).
Certainly, this is a challenge to many modern-day believers, especially those in wealthy nations. It’s not uncommon for us to have closets full of clothes and shoes not being worn, food that is simply wasted and thrown away, boxes of jewelry which are rarely worn, and money that we simply store up with no comprehension that it’s God’s or a desire to use it for his purposes. The hoarded, wasted goods are surely a witness that we have not faithfully used God’s resources as well.
Application Question: Why does God give believers wealth?
If we are going to faithfully steward God’s wealth, we must understand why God gives it to us. God gives us wealth for at least three reasons: (1) He gives us wealth to meet our needs and that of our families. First Timothy 5:8 says, “But if someone does not provide for his own, especially his own family, he has denied the faith and is worse than an unbeliever.” Proverbs 13:22 says, “A benevolent person leaves an inheritance for his grandchildren.” In many cultures, providing for our families includes saving for retirement to help us support ourselves (or to help our children support us, cf. 1 Tim 5:4), when we won’t be able to work. (2) God gives us wealth to meet the needs of those who lack. Proverbs 19:17 says, “The one who is gracious to the poor lends to the Lord, and the Lord will repay him for his good deed.” Also, 1 John 3:17 says, “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” (3) God gives us finances to use for ministry, including supporting churches and evangelizing the lost. First Timothy 5:17-18 says, “Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching … ‘The worker deserves his pay.’” Church ministers must be supported financially to do the work of ministry. Also, in Luke 16:9, Christ said, “And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.” Christ taught that believers should prudently use their wealth to advance missions. We do this by supporting missionaries, Christian organizations that focus on outreach, paying for future pastors/missionaries to get Bible training, etc. If we generously do this, when we get to heaven, people who came to know Christ through our giving will recognize us and welcome us into eternal dwellings.
With that said, the exact balance of these three ways to use God’s finances will be different for every believer. In providing for family, some may be convicted by God to simply meet their immediate (and not so future) needs and not prepare for retirement, so they can give more to the kingdom. When the disciples left all to follow Christ, they forfeited the financial stability of being in the family business to live by faith. God may call some to do that. Oftentimes, missionaries forfeit the stability of owning a home and having a great retirement plan. Others will give graciously to ministries and the needy and still prudently prepare for their retirement. Whatever path we feel led to, being a faithful steward of finances begins with recognizing that all our money is God’s and that we should seek his will for it.
With these farmers who professed faith, it’s very clear that they were not doing all or some of the above. They were selfishly storing up their wealth and neglecting God’s plans for their money, including paying their workers and caring for the needy. Therefore, they would be judged by God. To be faithful stewards of wealth, we must avoid selfishly hoarding it.
Application Question: What are some good strategies for wisely using God’s money to provide for ourselves/ family (including retirement), supporting ministries, and those with needs? Why is it important to recognize that the balance of how one’s giving is distributed will differ among Christians (cf. Matt 6:19, 7:1)?
Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.
James 5:4
Since these farmers loved money, they were even willing to cheat people to get it. When James said they “held back” the pay from those who mowed their fields, the Greek tense means that the laborers would never get their wages.3 Typically, the workers would have been day laborers—meaning they worked during the day, got paid in the evening, and used that money to feed themselves and their families the next day. To not get paid, or not fully get paid, would have caused a family crisis. It’s clear that lack of finances was not the reason the farmers were not paying their workers’ wages. The word “reapers” can also be translated “harvesters” (NIV). It was harvest season, so the barns would have been full. It was greed that made the wealthy farmers become delinquent with paying wages.
Because mistreating poor laborers was so common in the ancient world, God even gave laws to prevent it. Deuteronomy 24:14-15 says,
You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.
Leviticus 19:13 says, “You must not oppress your neighbor or commit robbery against him. You must not withhold the wages of the hired laborer overnight until morning.” In fact, God promised judgment to those who increased wealth through dishonest means, including mistreating their workers. Jeremiah 22:13 says, “Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his own people work for nothing, not paying them for their labor.”
Though James condemned the dishonest practice of not paying laborers, his condemnation applies to various dishonest practices people use to increase or maintain wealth.
Application Question: What are some other dishonest practices people commonly use to gain wealth?
1. Not paying a fair wage to employees in order to maximize wealth. Colossians 4:1 says, “Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.”
2. Lying on tax reports to minimize taxes paid and increase refunds.
3. Stealing from our companies, including things like pens, paper, or even furniture.
4. Abusing our employers’ time by not putting in a full day’s work—spending all day chatting online, playing on social media, watching movies, or even sleeping. In Colossians 3:22-23, Paul said this:
Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people
5. Not paying our bills. Romans 13:8 says, “Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.” Paul said this because apparently some Christians weren’t faithfully paying their debts. Unfortunately, in our context, it’s increasingly common to encounter Christians who rack up so much school debt or credit card debt that they have no plans to ever pay it back. Romans 13:8 can be translated, “Let no debt remain outstanding.” We should pay our bills—to not do so is to be dishonest and an unfaithful steward of God’s money.
6. Abusing welfare, disability, and other government funds. Many try to take advantage of systems meant to help those who are desperately in need.
If we are going to be faithful stewards of God’s money, we must not use dishonest means to gain or keep it. Paul said for Christians to pay their bills in Romans 13:8 and to not steal in Ephesians 4:28 because this was happening amongst professing believers, even as it was happening amongst the Jewish Christian farmers to whom James wrote.
Are we using any dishonest means to increase or maintain our wealth? If so, we must repent.
Application Question: How have you seen or experienced dishonesty in the workplace? How is God calling you to grow in your integrity as a worker or help others do so?
You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter.
James 5:5
Next, James rebukes these farmers for their selfish, indulgent, and luxurious spending. They lived as though God had given them wealth to only take care of themselves and to appease all their desires. They continually fattened themselves with the best food and pampered themselves with the best housing and transportation—all the while people around them were suffering financially, emotionally, and spiritually, including their own workers.
To live in self-indulgent luxury is to disobey God’s greatest commands—to love God with all our heart and to love others as ourselves. When living in luxury, we are loving ourselves alone and not God or anybody else. Certainly, according to 1 Timothy 6:17, God “richly provides us with all things for our enjoyment.” As Christians, we are not to be ascetics who deny ourselves all forms of pleasure. In some sense, we should be hedonists, enjoying all of God’s creation and worshiping him because of it. But, there is a big difference between God richly providing us all things for our enjoyment and him providing us all things to satisfy our greed. In 1 John 2:16 (NIV), John condemns the “lust of the flesh, the lust of eyes, and the pride of life” as not coming from God but from the world. Likewise, in Luke 12:15, Christ said, “Watch out and guard yourself from all types of greed, because one’s life does not consist in the abundance of his possessions.” We are to guard ourselves against all types of greed, including living in luxury.
In fact, in the book of Haggai, God confronted the Israelites for selfishly living in luxury. They were living in luxury by the way they built their houses, all the while neglecting God’s temple. Because of their selfish, luxurious living, which neglected God’s purposes, God cursed their economy. When they were supposed to get a large harvest, they got only a little (Haggai 1:9). When they were supposed to have rain, God brought drought, which not only harmed the people but also the land and the animals (Hag 1:10-11). Haggai 1:4, 9-11 says this:
“Is it right for you to live in richly paneled houses while my temple is in ruins? … ‘You expected a large harvest, but instead there was little, and when you brought it home it disappeared right away. Why?’ asks the LORD who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! This is why the sky has held back its dew and the earth its produce. Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’”
When we understand that God has given us wealth not to be reservoirs but channels of his blessing, then we’ll start to prayerfully and critically consider our spending. We will ask questions like, “How much should we spend on a phone?” “Which car or house is too extravagant?” “How much should we be eating out?”
No doubt, as God rebuked the Israelites through Haggai, he at times rebukes us, saying:
How can you pamper yourself when my church is struggling, when people have not heard the gospel in various nations, when there are people struggling financially within your own church, workplace, and neighborhood? Are you truly seeking to love me with all your heart and others as yourself?
If we are truly loving God and others as ourselves, then it should be seen in how we use our finances, including at times living simply or sacrificially to build God’s kingdom and help others (cf. Matt 6:19). Surely, some of us are experiencing physical, spiritual, emotional, and maybe even financial lack because we are under God’s discipline for spending our money selfishly and indulgently while neglecting God’s purposes for our finances.
Application Question: How do we know if we are guilty of living in selfish, indulgent luxury?
Bruce Goettsche, pastor of Union Church in La Harpe, Illinois, in his published sermon on James 5:1-6, lists several indicators of living in self-indulgent luxury for us to consider, which I have adapted:
If we are sinning by living in luxury, our heart is not right before God. God not only gives us money to provide for ourselves, but to first of all use in loving him and others.
Application Question: In what areas are you tempted to live in luxury? How is God calling you to guard your heart and your spending in those areas (cf. Matt 6:19, 1 Tim 6:6-8)?
You have condemned and murdered the righteous person, although he does not resist you.
James 5:6
Finally, the last way that these wealthy farmers were bad stewards of finances was in how they abused people to obtain it. The word “condemn” means “to pass sentence upon,”5 which implies that the rich were using the courts to abuse the poor laborers and even murder them. No doubt, this was done by bribing officials and seeking favors from them. The righteous didn’t even resist—probably because they knew they had no chance of winning in court. Often, this happens with the wealthy today—they bombard their accusers with lawsuits, which they can’t afford and therefore pervert justice.
When it says, they “murdered” the righteous person, this was probably both passive and active. It was passive in the sense that when the rich withheld wages, the day laborers couldn’t afford food, medical, and housing for their families. When they couldn’t pay their bills, they were often thrown into prison. While in prison, they couldn’t work, and eventually, they and their families would die of starvation. To God, this systemic injustice was murder. Also, the murder was active in that perhaps some inconvenient people were killed. A situation like this happened in the story of King Ahab securing Naboth’s vineyard. In 1 Kings 21, because Naboth would not sell his vineyard to Ahab, Jezebel, Ahab’s wife, had people falsely accuse Naboth of blaspheming God and the king (1 Kings 21:13). And because of that, Naboth was put to death, and then Ahab secured his vineyard. They condemned the righteous man in court and had him murdered. No doubt, the wealthy farmers James wrote to were committing similar murderous injustices to gain or keep wealth.
People are commonly abused today for the sake of wealth, often in different ways. For instance, some work cultures are abusive in demanding their employees to work extremely long hours which destroys their family life, spiritual life, and health. Since jobs may be hard to find (or at least good jobs), the employees commonly stay at the job and simply sacrifice their family, health, and faith. This is a bad stewardship of God’s resources both for the employer and employee. The employee should probably in faith set boundaries or leave the job—trusting God will provide a new one.
This common abusive culture in many of our workplaces is important to consider when deciding on a career or taking a specific job. As employees, we should commonly ask ourselves, “Will I be able to maintain a healthy work/family/faith balance if I work (or continue to work) in this field or particular job?” Also, as employers or managers, we must ask, “Are my employees able to be healthy physically, emotionally, and spiritually with the demands of the job?” Unfortunately, because of abusive work cultures, many children grow up with a strong bitterness and anger which developed from one or both of their parents putting career before family, and this bitterness negatively affects the children for the rest of their lives. Sadly, this is even true in many churches and ministries. Pastoral ministry, unfortunately, can be a thankless and abusive job, and the pastors’ families tend to bear the greatest cost. Because of these negative consequences, profit should never be placed above our faith, family, health, or our employees. If it is, we can be sure God will hold us accountable, even as he did with these wealthy farmers.
To steward finances God’s way, we must avoid abusing people, including ourselves, to get it.
Application Question: How have you seen people abused in workplaces because of overwhelming workloads or expectations? How should Christian employees in those workplaces respond when working in an unhealthy environment?
Application Question: What are some other helpful principles for stewarding our finances God’s way?
In 1 Timothy 6:17-19, Paul said this to the rich to help them better steward their money:
Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others. In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.
First Timothy 6:17 says, “Command those who are rich in this world’s goods not to be haughty or to set their hope on riches, which are uncertain, but on God who richly provides us with all things for our enjoyment.” The stock market goes up and then down. We have a good job and then lose it. Riches are uncertain; therefore, we must put our trust in God. He has promised to provide all our needs (Matt 6:25-34), even when our future seems uncertain. When we are trusting God instead of our finances or jobs, we will find that we have more peace about the future and less anxiety. We will be more focused on God, his kingdom, and people, and less focused on things.
First Timothy 6:18 says, “Tell them to do good, to be rich in good deeds, to be generous givers, sharing with others.” Giving is one of the ways we build and display our trust in God. When we give generously, we demonstrate that the wealth is God’s and not ours. We also demonstrate that helping others is more important than caring for ourselves (cf. Phil 2:3). Second Corinthians 9:7 says, “Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver.” God has a special affection for and blessing over generous givers; no doubt because they look like him, the one who gave his only begotten Son to die for the world (John 3:16).
First Timothy 6:19 says, “In this way they will save up a treasure for themselves as a firm foundation for the future and so lay hold of what is truly life.” Also, Matthew 6:19-20 says,
Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal.
Our earthly wealth is temporary but heavenly wealth lasts forever. Because of that reality, we should focus on using our wealth to disciple believers, help the lost know Christ, and care for the needy. In Luke 16:10, Christ promised that if we are faithful with little (referring to money), God will make us faithful over much. In the context, “much” refers to the true riches of discipling souls who will welcome us into heavenly places (Lk 16:9). If God can trust us with our monthly salary, he can trust us with more important things like discipling people, understanding and teaching his Word, and eternal riches.
Are we focusing on eternal dividends instead of temporal ones? It’s one of the ways that we become good stewards of our finances.
In 1 Timothy 6:6-8, Paul said,
Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that.
Learning to be content by thanking God for what we have, and not pursuing more, is a spiritual discipline we must develop. Otherwise, the world will keep us dissatisfied and therefore running after the next new thing with the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). Satan tempted Eve this way. She had everything in the world, but Satan got her to focus her eyes on the one thing she didn’t have, the fruit of the forbidden tree. This discontent drove her away from God and his will and led her family into sin. Sadly, this happens all the time, even with believers—leading them to selfishness, debt, indulgent living, conflict with people and with God, depression, anxiety, and many other negative things. As a spiritual discipline, we must learn the discipline of contentment if we are going to steward our finances God’s way. In Philippians 4:11-13, Paul said the secret to contentment was being strengthened through a relationship with Christ, whether in wealth or poverty.
Application Question: How is God calling you to grow as a steward of God’s financial gifts? What steps is he calling you to take?
How can we steward our finances, God’s way?
Copyright © 2021 Gregory Brown
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1 MacArthur, J. F., Jr. (1998). James (p. 245). Chicago: Moody Press.
2 Hughes, R. K. (1991). James: faith that works (pp. 214–215). Wheaton, IL: Crossway Books.
3 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 375). Wheaton, IL: Victor Books.
So be patient, brothers and sisters, until the Lord’s return. Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains. You also be patient and strengthen your hearts, for the Lord’s return is near. Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates! As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord’s name. Think of how we regard as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. And above all, my brothers and sisters, do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.
James 5:7-12 (NET)
How can we patiently endure trials and, specifically, injustice?
Trials are the lot of people because we live in a world infected by sin, but also specifically as believers, we receive persecution and conflict in this world for being righteous, both from people and the demonic realm. In John 15:20, Christ said, “If they persecuted me, they will also persecute you.” In Ephesians 6:12, Paul said, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world rulers of this darkness, against the spiritual forces of evil in the heavens.” Since trials are the lot of believers, we must learn how to patiently endure them.
In light of this, James speaks to Jewish Christian workers who were being oppressed by the rich (Jam 5:1-6) and calls for them to patiently endure. In James 5:7-12, he uses two different words for patience six times in verses 7-12. In verses 7-8, and 10, the word for patience used four times means “long tempered” or “long suffering.” Many scholars believe this word refers to being long suffering with people.1 In verse 11, James used a different word for patience twice which is translated “endured” and “endurance” by the NET version. It means to bear up under a heavy weight. Many scholars believe this word refers to being patient in difficult circumstances.2 In our trials, we must patiently endure both difficult people and circumstances to honor our Lord.
This has been a repeated theme throughout James’ letter. In James 1:2-4, he said,
My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
The believers were called to have joy in their trials because they knew the ultimate outcome. God was testing their faith, producing endurance, and maturing them through their trials. Therefore, they should choose to be joyful.
With that said, he commands “joy” in James 1:2 and “patience” in 5:7-12 because those are not typical responses to trials. Instead of having joy and patience in our trials, it is very common to become bitter, impatient with God and people, to be led into sin instead of maturity, and receive God’s discipline instead of his blessing. Moses was kept out of the promised land because of his impatience and temper. Abraham’s impatience led him to marry another woman, causing great conflict in his home and between his future children—the Israelites and the Arabs. It’s possible to miss God’s best because of wrong responses to our trials.
Therefore, in James 5:7-12, James teaches these oppressed believers how to patiently endure suffering, so God can bless them. As we consider this passage, we will learn principles about patiently enduring trials, and specifically injustice.
Big Question: What principles can we learn from James 5:7-12 about patiently enduring trials?
So be patient, brothers and sisters, until the Lord’s return… You also be patient and strengthen your hearts, for the Lord’s return is near… See, the judge stands before the gates!
James 5:7a, 8, 9b
Often there is a tendency to put our hope in having good health, a stable bank account or economy, or even a good political leader. However, all those things will eventually fail. The believer’s ultimate hope must be in Christ’s return. In Titus 2:13 (ESV), Paul calls Christ’s return our “blessed hope”—our “happy hope”! James mentions the second coming three times in verses 7-9 for emphasis. In the New Testament, there are over 300 references to the second coming, which equals one out of every thirteen verses, which shows its importance for the Christian life.3
Early converts to Christianity in the ancient world immediately suffered persecution for their faith—both from Jews and Gentiles—and their great hope was Christ’s return. He is returning to bring justice and make all things right. Therefore, early Christians lived in a state of immanency—believing that Christ could come back at any moment. James 5:7, 8, and 9 demonstrate this, as James encouraged the suffering believers with, “So be patient, brothers and sisters, until the Lord’s return,” “the Lord’s return is near,” and “See, the judge stands before the gates!”
Interpretation Question: How could Christ’s return be near if it’s been over 2000 years and it hasn’t happened yet?
The nearness of the Lord’s return must be understood in the context of salvation history.4 The Old Testament prophesied Christ’s coming; in the New Testament, Christ was born, lived a perfect life, died for our sins, resurrected, ascended into heaven, and the next step is his return. Therefore, from the time of Christ’s ascension to his return is called the “last days” (cf. Jam 5:3, Heb 1:2, etc.), and believers are encouraged to live as if he could come at any moment. Scripture repeatedly says he will come like a thief in the night, and we should be ready for him (1 Thess 5:1-4, Rev 16:15, Matt 24:43). In Revelation 16:15, Christ said, “Look! I will come like a thief! Blessed is the one who stays alert and does not lose his clothes so that he will not have to walk around naked and his shameful condition be seen.” This is a great challenge for us. If the early church lived with a sense of immanency, how much more should we? Certainly, we are much closer to Christ’s coming than they were.
Interpretation Question: Why is it so important to live in a state of immanency concerning the second coming of Christ?
First Peter 4:7 says, “For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer.” Likewise, 1 John 3:2-3 (ESV) says,
Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.
Without this perspective, we will be tempted to be prayerless, undisciplined, and therefore worldly, as we stop living for the age to come and live only for this present world.
Titus 2:11-13 says,
For the grace of God has appeared, bringing salvation to all people. It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.
Tremendous happiness and joy come from living in hopeful anticipation of Christ’s return—sin won’t last much longer, divisiveness and oppression will cease, the aging process will stop; perfect health, righteousness, and peace will soon come.
Application Question: How can we grow in our hope of the Lord’s imminent return?
In the Lord’s Prayer, “May your kingdom come, may your will be done” is essentially a prayer for Christ’s return (Matt 6:10). It is when he returns that the fullness of God’s kingdom will come. Also, in the last chapter of Revelation, John twice prays for Christ’s coming. In 22:17, John says, “the Spirit and the bride say, ‘Come!’” Also, in 22:20, he says, “Come, Lord Jesus!” We must daily pray the same way, and as we do so, it will create a growing desire and anticipation for Christ’s coming.
Eschatology is the study of the end times. Revelation 1:3 says, “Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near!” There is a blessing for those who study God’s teaching about the end times. No doubt, part of that blessing is an increasing desire for the Lord’s coming, a hate for sin, and a desire for justice, peace, and righteousness. Unfortunately, many are reluctant (or scared) to read Revelation or study the prophecies in Daniel, Ezekiel, Zechariah, and Thessalonians. The only thing we should fear is missing the blessing God has for us which comes when we meditate on his plan for the end-times.
Hebrews 10:25 says, “not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.” By gathering at Sunday worship, small groups, and one-on-one with other believers, we strengthen our hearts to live for God, not compromise with sin, and hope in Christ (cf. Jam 5:8). If our fellowship is weak, our patient endurance will be weak as well. We’ll often get discouraged and want to quit.
In the Lord’s Supper, we not only remember Christ’s death but are looking forward to his coming. First Corinthians 11:26 says, “For every time you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” Certainly, the Lord’s Supper is something we should practice corporately as a church, but there is nothing in Scripture that forbids families or individuals from taking it alone. In fact, it seems that the early church initially took the supper in intimate groups from house to house and not in their large gatherings at the temple. Acts 2:46 says, “Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts.”
If we are going to endure trials and injustice patiently, we must increase our hope in the Lord’s coming. Certainly, God may provide relief before then, but ultimately there will not be complete peace and righteousness until Christ comes. Lord, come! Lord, come!
Application Question: What are consequences of not hoping in Christ’s imminent return (cf. Lk 12:45-48)? At what times do you most long for Christ’s coming? How is God calling you to increase your hope in it?
Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains.
James 5:7b
James then illustrates how believers should patiently wait by focusing on farming. A farmer plows the ground, sows the seed, and then waits for the harvest. But, with that said, waiting does not mean inactivity. James is not saying that Christians should go up on a hill and sing “Kumbaya,” as they wait for Christ’s return. Even while waiting on the early (October/November) and late rains (March/April) which help the crop mature, farmers are active.5 While waiting, they take care of livestock and off-season crops, service equipment, apply fertilizer and pesticides to plants, and plan for future harvests. In the same way, while waiting on Christ’s return and enduring our trials, we must also be active. That activity may take many forms: it might include raising a godly family, serving others at church and work, and sharing the gospel, all while patiently enduring suffering.
Our need to be active is especially important to consider because trials can often be intentional distractions from the enemy to keep us from the work God has called us to. The enemy will bring criticism, difficult co-workers or bosses, sickness, and depression to discourage us and make us give up. We should do nothing of the sort. Even while patiently waiting on the Lord for healing or justice, we must, as much as possible, keep our hands on the plow.
In Luke 12:42-44, Christ said this about how believers should faithfully work, as they wait on his return:
… Who then is the faithful and wise manager, whom the master puts in charge of his household servants, to give them their allowance of food at the proper time? Blessed is that slave whom his master finds at work when he returns. I tell you the truth, the master will put him in charge of all his possessions.
Certainly, Christ will bless his workers who patiently served while waiting on his return. Similarly, in 1 Corinthians 15:58 (NIV), which is given in the context of the Lord’s return and our receiving glorified bodies, Paul said, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” We must stand our ground in trials and give ourselves fully to God’s work, even as we wait on our blessed Lord to return.
Application Question: Why is it important to be active even while patiently enduring trials? How is God calling you to actively and strategically serve him in this season?
Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains.
James 5:7b
Furthermore, the farmer waits patiently because the fruit is “precious.” He expects an abundant harvest! Likewise, to endure suffering patiently, we must also expect God to bring an abundant harvest, even out of the most difficult situations. Again, this is something James has already emphasized earlier in the letter. In James 1:4, he said, “And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.” We should expect that God is creating precious fruits of the Spirit in our lives through trials (Gal 5:22-23). He is creating endurance, as we bear up under difficult circumstances. He is creating empathy, as we learn to relate to others who have likewise suffered. He is developing love, as he challenges us to love the unlovable. He is creating faith, as we learn to trust him in spite of circumstances. Trials are a tremendous ground for spiritual growth which is why James called for these suffering saints to consider their trials nothing but “joy” (Jam 1:2)—not because trials are enjoyable, but because the outcome of the trials is “precious” (Jam 5:7). Romans 5:3-4 says, “Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, and endurance, character, and character, hope.”
In our trials, not only is the precious fruit of character grown, but also, the precious fruit of God’s empowering grace. In 2 Corinthians 12:9-10, Paul shared God’s message to him about why the Lord would not remove his physical sufferings:
But he said to me, “My grace is enough for you, for my power is made perfect in weakness.” So then, I will boast most gladly about my weaknesses, so that the power of Christ may reside in me. Therefore I am content with weaknesses, with insults, with troubles, with persecutions and difficulties for the sake of Christ, for whenever I am weak, then I am strong.
Often trials rid us of our strength, so that we’ll rely on God more. And in that reliance and weakness, we experience more of God’s grace to stand, serve others, and witness. God’s “power is made perfect in weakness” (2 Cor 12:9). God wants to give us precious fruit through our trials. We must expect it and know its tremendous value to persevere.
With that said, the fruit which comes from patiently enduring suffering not only happens in this lifetime but also the next. In James 1:12, James said, “Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.” There are eternal rewards for those who faithfully suffer. In Matthew 5:11-12, Christ said this about those who were persecuted for righteousness:
Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.
In fact, it seems like those who will be the most honored in God’s kingdom are not those who accomplished great things, but those who suffered the most for our Lord. In Matthew 20:20-23, when James and John asked Christ to sit at his right and left hand in the coming kingdom, Christ asked if they could drink the cup of suffering that he was going to drink. The implication of Christ’s reply is that suffering leads to great honor in the coming kingdom. Certainly, the fruit which comes from endurance is “precious,” and we must have a hopeful expectation of it to patiently endure!
As we endure our trials, are we expecting an abundant harvest?
Application Question: How have you experienced character development and empowerment while enduring trials or difficulties?
Think of how the farmer waits for the precious fruit of the ground and is patient for it until it receives the early and late rains.
James 5:7b
Another aspect of the farmer’s patience is his dependence upon God’s provision of the weather. He cannot make the rain come or the sun shine. There are things that he can control and things that he can’t. Likewise, to patiently endure suffering, we must trust God with what we can’t control and honor him with what we can.6 Many people struggle with patience in trials because they are anxious about things they can’t control. They are anxious about the economy, the presidential election, people who don’t like them, and other trials they can’t control. To be patient in trials, we must trust that God is in control of even our trials.
Romans 8:28 says, “And we know that all things work together for good for those who love God, who are called according to his purpose.” First Corinthians 10:13 says,
No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.
God controls the temperature gauge on all our trials—protecting us from what we can’t handle and providing a way to endure. Ephesians 1:11 says God “accomplishes all things according to the counsel of his will.” He is absolutely in control of all things, including Satan, evil people, and random events. When Job lost his wealth and his children, he saw God as in control, even though there were other natural and supernatural secondary causes (like bad weather, robbers, and Satan). In Job 1:21, he said, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” When Moses requested that Israel be set free from slavery and Pharaoh said, “No,” Moses saw this as under God’s control. In Exodus 9:12, Moses said, “the Lord hardened Pharaoh’s heart.” He saw God as in control of even his enemies, which enabled him to patiently endure his prolonged, difficult circumstances. To endure trials patiently, we must trust God’s sovereignty as well.
Consider the following verses: Proverbs 3:5 says, “Trust in the Lord with all your heart, and do not rely on your own understanding.” Also, 2 Timothy 2:24-26 (NIV) says,
And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.
If we’re quarreling and fighting with people, maybe we don’t trust God as we should. We don’t change hearts—God does! This doesn’t mean we don’t correct people or appeal to their consciences. We do! However, the manner should be different from the world because we’re trusting God to produce the fruit. We plant the seed and water, but God makes it grow (1 Cor 3:6). If we’re not trusting God, we’ll be constantly frustrated in our relationships and circumstances. We have to trust God’s sovereignty to patiently endure our trials.
Application Question: How should trusting God’s sovereign control over our trials affect our attitude and actions, including how we relate to difficult people? In what specific way (or ways) is God calling you to trust him with something you cannot ultimately control?
Do not grumble against one another, brothers and sisters, so that you may not be judged. See, the judge stands before the gates!
James 5:9
Sadly, in difficult times, victims often turn against each other, especially through their words! James has addressed the tongue throughout his letter. In James 1:19, he challenged the believers to be “quick to listen, slow to speak and slow to anger.” In James 1:26, he said if believers don’t restrain their tongues, their religion is in vain. In James 3, he challenged them with how devastating the tongue is; it is like a small fire that destroys an entire forest (v. 5). Obviously, these persecuted Christians were grumbling against one another and tearing each other down with their words. We are prone to this as well. If we are criticized at work, we are prone to criticize back. When we’re stressed, we’re even prone to argue with those trying to help us, like our friends, siblings, or spouses.
Therefore, implied by James’ command to not grumble is that these believers should instead be gentle towards others, including those who hurt them. Likewise, in the context of two women arguing and dividing the church, in Philippians 4:5, Paul said, “Let everyone see your gentleness. The Lord is near!” Instead of fighting and arguing amongst one another, they should have treated people gently because the Lord was coming soon. In the context of James 5:9, the Lord’s coming referred to his judgment, not only of the world, but also believers. James pictures Christ at the gates, about to throw them open, only to find believers arguing and fighting amongst one another and, no doubt, neglecting their mission. The Lord’s coming is not only a comfort while suffering but also a sobering challenge to repent.
We must remember that if we harshly judge others, God will harshly judge us. In Matthew 7:1-2, Christ said, “Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive.” If we have been unforgiving, impatient, and critical of others, God will be that way with us. If we have been gentle and merciful, he will treat us that way as well. For true believers, Christ’s judgment at his return will not be over our sins, because those were paid for on the cross; however, the judgment will consider our works and there will be reward and loss of reward based on them. Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.”
Application Question: How should we demonstrate gentleness to others, especially those who have hurt us?
In being gentle towards others who have harmed us, we must overcome the evil they have done to us by doing good to them. Romans 12:19-21 says,
Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.
Doing good to our enemies might include serving them manually (by providing food or helping them with yard work or homework). It might include praying for them and sharing the gospel with them. It certainly will include forgiving them. Forgiving is often difficult, especially if they have not truly repented. However, after we forgive them (whether they ask for our forgiveness or not), we will often find that certain experiences trigger memories of their sin and stir up unforgiveness within us again. At those moments, we need to forgive them again by faith and ask for God’s grace to help us do so. Then, we should continue to pray blessings over them (and serve them if possible), as Christ taught about our response to our enemies (Matt 5:44-48). As we do this repeatedly, God will often overcome the evil in our hearts with good, and eventually, we will find ourselves having more positive affections towards those who hurt us. He may even change those people through our loving acts.
Application Question: How is God calling you to respond (or continue to respond) in gentleness towards someone who has wronged you? How have you experienced God creating positive affections in your heart towards someone who hurt you by your continuing to do good to them (through prayer, service, etc.)?
As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord’s name. Think of how we regard as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy.
James 5:10-11
To be patient in trials, James encouraged the suffering believers to consider the prophets in the Old Testament—how they faithfully suffered and endured. Romans 15:4 says this about the Old Testament, which certainly applies to the whole Bible: “For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.” One of the purposes of God giving us Scripture, and stories in Scripture specifically, is to give us endurance and encouragement.
James encouraged the believers to consider the stories of the prophets, so they could patiently endure. This is very similar to what the writer of Hebrews said to suffering Jewish Christians in Hebrews 12:1. He said, “Therefore, since we are surrounded by such a great cloud of witnesses, we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us.” The “great cloud of witnesses” who would encourage those suffering saints to endure were the heroes of the faith in Hebrews 11. There, many heroes are mentioned like Abraham, Joseph, Moses, David, and other prophets who patiently waited on God and received his promises. Some even died while waiting. Their stories were included in Scripture to encourage us to persevere in our trials and to be faithful in our specific life races, whatever twists, turns, hills, and valleys that may come.
Interpretation Question: What are some of the prophets’ stories who waited on God while suffering, which we can take encouragement from?
If the Old Testament were not enough, we have tremendous examples in the New Testament as well. Christ was killed by those he came to save. Almost all the apostles were put to death for preaching God’s Word. To patiently endure, we must drink deeply from Scripture and, especially, the examples of suffering saints. They teach us many lessons.
Application Question: What types of lessons can we learn from the prophets enduring suffering, and specifically Job’s story of suffering, as mentioned in James 5:10-11?
James 5:10 says, “As an example of suffering and patience, brothers and sisters, take the prophets who spoke in the Lord’s name.” If we faithfully live out God’s Word and speak it, we’ll often be criticized, ostracized, and maybe condemned for it.
James 5:11 says, “Think of how we regard as blessed those who have endured.” In Scripture, Job is honored because of his suffering—a whole book is written about him. Also, our Savior was rejected by people and murdered on the cross. Christians wear crosses to celebrate Christ and their faith! According to Scripture, suffering for righteousness (including spiritual attacks we may be unaware of, as with Job) is considered a blessing from God. In Matthew 5:10, Christ said, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” Also, when God allowed Job to be attacked by Satan, it was not because Job had been bad, but because Job had been good. God allowed it to test Job, to prove his faith, and to bless him. In John 15:2, Christ said this: “He takes away every branch that does not bear fruit in me. He prunes every branch that bears fruit so that it will bear more fruit.” It’s the branches that bear fruit, which God, the Gardener, cuts (representing pain and trials). He cuts fruit-bearing branches so they can bear more fruit. Scripture, indeed, teaches that those who suffer are blessed by God, and that’s why James said we should consider it pure joy (1:2). Certainly, we must adopt this mindset in our suffering. From God’s perspective, trials are not a curse but a blessing because of God’s purpose in them.
James 5:11 says, “You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy.” The story of Job specifically demonstrates this. He continually declared his innocence before his friends and how he wanted a trial before God to prove that he didn’t deserve his sufferings (Job 23:1-7). However, at the end of the book, though he met with God, God never told him why he suffered. God essentially said, “Where were you when I made the world?” (Job 40-41 paraphrase). God simply declared that he was God, and Job repented (Job 42). Likewise, for many things we experience, we will never know the full “why,” at least on this side of heaven. God’s purposes are too big and complex. In addition, the trials we experience are not just about us—they include God’s purposes for others. God’s plan is not to fill us with answers from our trials, but with righteousness. The prophets, and specifically Job, remind us that understanding the why of our trials is not necessary for faithful endurance. We must remember that in the midst of our trials when tempted to question God and his goodness.
Again, with Job, it was God’s purpose to test Job’s faith—to prove that it was genuine. It was God’s purpose to reveal himself in a deeper way to Job. At the end of the story, God revealed himself to Job and spoke to him. Finally, it was God’s will to prosper Job. God blessed Job with double what he lost. We can trust God’s purposes as well, because, as James said, God is “full of compassion and mercy” (v. 11). “Full of compassion” comes from a Greek word that means “many bowelled.”7 Today we think of the heart as the seat of emotions, but the Hebrews believed emotions came from the bowels or stomach (like when we have butterflies in our stomach when nervous, excited, or infatuated with someone or something). Therefore, with this word, James visually pictured God as having an “enormous capacity for compassion.”8 God is full of compassion and mercy towards us, even in the midst of our trials. In Psalm 56:8 (NLT), David said this: “You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book.” God cares for us. His purposes in our trials are good and the prophets remind us of this.
Therefore, to patiently endure trials, we must meditate on Scripture and specifically the stories of the prophets. God included their stories in Scripture to encourage us and help us endure our specific races (Heb 12:1, Rom 15:4). To neglect Scripture while in our trials will make us prone to depression and spiritual weakness, and therefore, prone to quit, give up, and fall into various sins.
Application Question: How has studying Scripture helped you have joy and endurance in your trials? Do you ever specifically consider Old Testament prophets and their stories to help you endure trials? If so, which one(s) and why? If not, why not?
And above all, my brothers and sisters, do not swear, either by heaven or by earth or by any other oath. But let your “Yes” be yes and your “No” be no, so that you may not fall into judgment.
James 5:12
At first, condemning taking oaths in the context of patiently enduring suffering seems out of place. What do oaths have to do with suffering? It’s very simple. When going through difficult times, we commonly say things that we shouldn’t. Sometimes, we bargain with God, promising a greater commitment if God will only do this or that. Sometimes, we outright lie (to God or others) under the guise of an oath to avoid consequences or get something we want. However, James warns us against this. He says, “above all,” because honesty is very serious to God (v. 12). Deuteronomy 23:21 says, “If you make a vow to the Lord your God, do not be slow to pay it, for the Lord your God will certainly demand it of you and you will be guilty of sin.” Also, Ecclesiastes 5:2 and 4-6 say:
Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few … When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow. It is better not to make a vow than to make one and not fulfill it. Do not let your mouth lead you into sin. And do not protest to the temple messenger, “My vow was a mistake.” Why should God be angry at what you say and destroy the work of your hands?
Likewise, in describing those who can dwell in God’s sacred tent enjoying his presence, in Psalm 15:4, David said, he “keeps an oath even when it hurts, and does not change their mind.” God expects believers to keep their integrity in all circumstances—whether they feel like they’re going to fail a test, get fired from their company, or get in trouble with their friends or spouse. “Above all,” believers must be people of integrity—their words being truthful in times of trials and in times of comfort. Their yes must mean yes, and their no must mean no. Taking an oath to prove the integrity of one’s words implies that the person might lie otherwise, which should never be true of a Christian.
Interpretation Question: Was James forbidding all oath-taking, as some believe?
It doesn’t seem like James was forbidding all oaths. As demonstrated in Deuteronomy 23:21, oaths were allowed in the Old Testament, and they also happen in the New Testament. God took an oath before Abraham (Gen 22:16-18); Jesus took an oath before the Sanhedrin (Matt 26:63-64), and Paul called God as his witness before the Corinthians (2 Cor 1:23). As was true in the Old Testament (Ecc 5:2, 4-6), James condemned flippant oaths, not taking their commitments seriously, and also outright lying, which people are more prone to in trials.
In fact, when James referred to swearing by heaven, earth, or any other oaths (v. 12), these were commonly used deceptive practices by ancient Israelites. For many Jews, there were binding oaths and non-binding oaths.9 When a person invoked God’s name, it was considered binding. But if they swore upon heaven, the temple, or something else, it was considered non-binding. It was like crossing one’s fingers when not telling the truth. Since in the ancient world written contracts were almost non-existent, oaths were important. However, they were commonly broken. Therefore, James was saying, as Christians, we should always practice honesty, no matter the situation, including trials.
We get a good example of a believer deceptively using an oath during a trial with Peter. While Christ was being tried by the Sanhedrin, right before going to the cross, Peter was repeatedly accused of being Christ’s disciple. To avoid potential consequences, Peter began to curse and swore an oath to prove he was not a disciple. Matthew 26:73-74 shares this episode:
After a little while, those standing there came up to Peter and said, “You really are one of them too—even your accent gives you away!” At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed.
No doubt, these Jewish Christians were being tempted to lie and flippantly make promises to God or others during their trials as well. And, James commands them to, “above all,” practice honesty. Christians should be known for their integrity. Their Savior is called the “Truth” (John 14:6); therefore, truth should only be uttered by believers.
Are we, “above all,” practicing integrity in every aspect of our lives? According to the Psalmist, only believers who keep their oaths can continually dwell in God’s sacred tent and enjoy his blessings (Ps 15:4).
Application Question: Why is it so important to practice integrity, especially when in trials? How is God calling you to grow in integrity?
In James 5:7-12, James encouraged oppressed believers to endure their trials patiently—without compromise, discouragement, giving up, or turning away from God. Faithfully enduring trials is a repeated theme throughout the letter because it’s so important. Trials are part of life because we live in a sinful world, and as Christians, we are especially prone to them because of the world’s and Satan’s antagonism to Christ and righteousness. Therefore, the principles James gave to the suffering Jewish Christians are as relevant now, as they were 2000 years ago.
Copyright © 2021 Gregory Brown
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1 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 378). Wheaton, IL: Victor Books.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 378). Wheaton, IL: Victor Books.
3 Hughes, R. K. (1991). James: faith that works (pp. 221–222). Wheaton, IL: Crossway Books.
4 Moo, D. J. (2000). The letter of James (p. 224). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.
5 MacArthur, J. F., Jr. (1998). James (p. 255). Chicago: Moody Press.
6 Christ-Centered Exposition - – Exalting Jesus In James: Christ-Centered Exposition.
7 MacArthur, J. F., Jr. (1998). James (p. 261). Chicago: Moody Press.
Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praises. Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him up—and if he has committed sins, he will be forgiven. So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.
James 5:13-16 (NET)
How should believers pray in all seasons of life?
After encouraging oppressed believers to endure their sufferings patiently as they wait on Christ’s return (Jam 5:7-12), James challenges them to pray in all circumstances. The word “prayer” occurs seven times in James 5:13-18 in either the noun or verb form. In verse 13, he calls individual believers to pray. In verses 14-15, he calls elders to pray for sick believers, and in verse 16, he calls church members to pray for one another. In verses 17-18, he mentions prayer twice, giving Elijah as an example of effective praying. Like Paul challenging the Thessalonians to “pray continually” or “without ceasing” (1 Thess 5:17), James does the same. Believers should pray in every circumstance and season of life because prayer is powerful (Jam 5:16).
Each of James’ challenges to pray are actually imperatives in the original language—commands. This implies that these believers weren’t praying as they should and, therefore, were lacking power to overcome trials in their lives and church communities. Certainly, this is true for most believers and church communities today as well, as they struggle with consistency in prayer—both individually and corporately.
James was not one to command something he wasn’t practicing himself. James, Jesus’ brother, was known as James the Just because of his righteous lifestyle and devotion to prayer. John MacArthur said this about James:
This was a command that James personally lived out as evidenced by his own body, for the ancient historian Eusebius testified that “his knees grew hard like a camel’s because of his constant worship of God, kneeling and asking forgiveness for the people.” Just as a laborer’s hands testify to his occupation, or a runner’s feet to his training, James’ callused knees testified to a life of serious prayer. So we ought to listen to what he says, not only because he is the Lord’s earthly brother, and not only because his writing is Scripture, but because he “walked his talk”—on his knees.1
Therefore, in this text, we will learn about how to pray in the various seasons of life. As we study these, the hope is that we will become more devoted and consistent in prayer to build God’s kingdom in our lives, the church, and the world.
Big Question: According to James 5:13-16, how should believers pray in the various seasons of life?
Is anyone among you suffering? He should pray.
James 5:13
James says when “suffering” or “in trouble” (NIV), believers should pray. He commands prayer because, usually, it is not our first response. Sometimes, instead of praying, we try to fix the situation on our own, apart from God. Other times, instead of praying, we worry, complain, get angry at God or others, get depressed, and sometimes even seek revenge. All of these are wrong responses. James says, when suffering, we should pray.
The word “pray” is in the present tense and can actually be translated, “let him keep on praying.”2 Continual prayer is the antidote for a suffering believer. It reminds us that we are not in control and that God is. It also brings God’s resources into our circumstances. In Philippians 4:6-7, God promises his peace to those who continually pray. The text says,
Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
Instead of being anxious, we should, in every situation, pray, give thanks, and make our requests known to God, and he will give us supernatural peace. Often, we will have to fight for this peace. When worry, anger, or doubt creeps in, we should pray more and give thanks more in order to help us trust God more. In 2 Corinthians 1:3-4, God is called “the Father of mercies and God of all comfort, who comforts us in all our troubles.” God comforts his followers. In 1 Peter 5:7, Peter says, “casting all your cares on him because he cares for you.” “To cast” means to throw something fully onto someone or something else.3 We should put our burdens on God and leave them there—he can handle them. That doesn’t mean we don’t plan or prepare; it just means we do so apart from anxiety and worry. We do this because we are fully trusting God with that care or concern. It’s been said that we should “work as though it all depends on us, but also, pray as though it all depends on God.” Therefore, when suffering, we should continually pray.
Application Question: What should we pray when suffering?
(1) When suffering, we should ask for God to remove the trial if it is his will. Paul asked for God to remove his thorn in the flesh (2 Cor 12:7-10). Christ asked for his cup of suffering to be taken from him (Lk 22:42). Sometimes, God will remove the cause of the suffering. However, often, it is his will for us to persevere through the trial so we can grow. This is what James taught in the beginning of his letter. In James 1:2-4, he said,
My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.
(2) Sometimes in response to prayer, God removes the trial; however, when it’s not his will or not his will yet, we should pray for wisdom and grace to persevere. In the context of persevering through trials, James 1:5 says, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” Often the ability to persevere will be spending greater time in God’s Word and prayer. It may be getting counseling or mutual edification from someone in the body of Christ. When we ask God, he gives us wisdom to persevere. First Corinthians 10:13 says,
No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.
If we are suffering, we should continually pray: Do we pray when in conflict with a friend, co-worker, or spouse? Do we pray when worried or anxious about the future? Do we pray when suffering with some health issue? When suffering, we should continually pray.
Application Question: What are common negative responses to suffering? What negative response are you most prone to? Why is prayer so important when going through a trial? How has continued prayer helped you when going through trials?
Is anyone in good spirits? He should sing praises.
James 5:13b
James says when a person is in “good spirits,” which can also be translated “happy” (NIV), or “cheerful” (ESV), he should sing praises. Praise is a form of prayer where we thank God for his goodness, his characteristics, and in context, even thanking him for the joy he has given us. No doubt, the reason James commands us to worship God when happy is because it is so uncommon. It is actually when we are happy and in an undisturbed situation that we are most prone to forget God. In fact, in Deuteronomy 6:10-12, Moses warned Israel about forgetting God before they entered the promised land. He said,
Then when the LORD your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you—a land with large, fine cities you did not build, houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant—and you eat your fill, be careful not to forget the LORD who brought you out of Egypt, that place of slavery.
When things are going well, we are prone to be less diligent in our prayer time, our time in God’s Word, and sometimes even prone to neglect gathering with the saints. David was aware of this tendency in his own heart. Therefore, in Psalm 103:2, he prayed, “Praise the LORD, O my soul! Do not forget all his kind deeds!” He commanded his soul to praise God, implying that he did not feel like praising God; then, he commanded his soul to not forget all of God’s blessings. How commonly do we forget the many blessings God has provided—how he provided an open door when we needed one, a job, friendships, and family? Yet, we have a tendency to forget his blessings and focus on the bad things he allowed or the things he has not given us. Even Eve, who didn’t yet have a sin nature, forgot how everything in the world was hers and focused on the one thing she didn’t have—the forbidden fruit. We are prone to do this as well. Therefore, like David, we must, at times, wrestle with ourselves to worship God and remember his blessings.
Application Question: How should we practice singing to God when happy? What are some helpful tips?
(1) A helpful practice is owning a hymn book and singing the songs that resonate in our heart and help us worship God. It is possible to purchase Bibles with hymnbooks inside them which are very convenient for personal devotions. (2) Sometimes it is good to memorize a particular song that encourages us and helps draw us into God’s presence. (3) Another helpful practice is simply putting on a praise CD and singing along at home, while driving, or working. Praise music is a way to express the thanksgiving in our heart for God. It is also a way to remind us of God’s goodness when things are bad. Praise is fitting in bad times and good times.
James’ commands to pray when suffering and sing when happy reminds us that it is normal and expected for Christians to have moments and seasons of both sorrow and cheerfulness. Sometimes, it is directly or indirectly taught that Christians should always be smiling and happy, and if they are not, something is wrong with their faith. That is incorrect. Christians should also commonly mourn and lament. We lament at our own sin, the sins of the world, and the sufferings of others. Jesus wept and cried and so do we. Matthew 5:4 says, “Blessed are those who mourn.” An implication of James’ commands is that both suffering and joy are normal, even for Christians.
With that said, in considering James’ command to sing, we must ask ourselves: How often do we take time to sing praises to the Lord outside of corporate worship? In Ephesians 5:18-19, Paul said that when we are filled with the Spirit, we will be identified by individual and corporate worship. He said, “be filled by the Spirit, speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord.” Worship is a characteristic of somebody being filled and empowered by God. Believers should sing when things are bad, like Paul singing in prison, but they should also sing when things are good, in thanksgiving to our gracious Father.
Are we remembering our blessings and, as a result, singing to our gracious God—the giver of every good and perfect gift? James commands us to sing when happy because we’re so prone to forget God when things are good.
Application Question: How have you experienced the tendency to forget God when things are good?
Why is it important for believers to practice the discipline of singing praises to God, not only corporately but individually? How have you practiced this spiritual discipline and how is God calling you to grow in it?
Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint him with oil in the name of the Lord. And the prayer of faith will save the one who is sick and the Lord will raise him up—and if he has committed sins, he will be forgiven.
James 5:14-15
James moves from the need for believers to pray individually, when suffering and when happy (v. 13), to the need for believers to, at times, receive prayers from their elders (v. 14-15). Later, he will challenge believers to at times receive prayer from other church members (v. 16). This reminds us that the church is the body of Christ, and in order to function as a body, we need to bear the burdens of others and allow others to bear our burdens. In Galatians 6:2, Paul said, “Carry one another’s burdens, and in this way you will fulfill the law of Christ.”
Specifically, in verses 14 and 15, James says when a person is ill, he should call for the elders. The word “ill” literally means “to be weak”4 or “without strength.”5 It is used to refer to physical sickness and, at times, to refer to “spiritual, ethical, emotional, or moral weakness.”6 In verse 14, most commentators believe “ill” refers to physical sickness. However, since the surrounding context has to do with believers being oppressed by their rich landowners (Jam 5:1-6) and the context of the book is Jewish Christians being scattered because of persecution for the faith (Jam 1:1), some commentators believe this passage is not referring to physical sickness at all. They think “ill” should be translated “weak,” in referring to believers who are depressed, anxious, weary, or even compromising morally because of their trials. When believers are spiritually and emotionally worn out from their trials and feel like giving up, they should call the spiritual leaders of their church for prayer, and the prayer of faith will restore them. What makes the second view attractive is the fact that verse 15 seems to promise healing, which often doesn’t happen when prayer is made for somebody who is physically sick.
With that said, there is nothing in the text that explicitly prohibits “ill” from referring to physical sickness or spiritual weakness. It is probably best to consider the word as being intentionally ambiguous—that James meant the word to be interpreted broadly.7 A believer who is especially weak whether physically, emotionally, or spiritually should seek prayer from their spiritual leadership, so God can restore them.
After the sick person calls for the elders, the elders should pray for the sick person and anoint him with oil in the name of the Lord (v. 14). “Pray” can be literally translated “pray over him,” as in the ESV, which may picture elders gathering around this person—putting their hands on him as they pray. As they pray over him, the elders will anoint him with oil.
Interpretation Question: What does the anointing with oil refer to?
There are differing views on what anointing with oil refers to. The word “anointing” is at times used medicinally. It literally means “to rub” or “massage.” In the ancient world, oils were commonly used to help bring healing. In fact, in the Parable of the Good Samaritan, the Samaritan poured oil on the wounds of the wounded person to help heal him (Lk 10:34). Therefore, some believe James is referring to the elders using both spiritual and medicinal means to bring healing to the ailing person. If the person is sick, he should seek prayer and, at the same time, take the best medicine. If he is discouraged emotionally, the anointing with oil would be used to refresh him.
However, most likely, the oil is meant to be symbolic of the Holy Spirit, and God’s setting that person apart for special ministry. In the Old Testament, it was common for prophets to anoint the priests and the king (cf. 1 Sam 16:12-13)—symbolizing them being set apart by God for a special work. After they were anointed, often the Spirit of God would come upon them so they could accomplish whatever work God called them to. Likewise, in this time of prayer, the elders should distinguish the ailing person as set apart for God’s ministry by anointing them with oil. The apostles also at times anointed the sick with oil as they prayed for healing over them. Mark 6:13 says, “They cast out many demons and anointed many sick people with oil and healed them.” With all that said, prayer is the primary vehicle of healing—not the symbolic anointing of oil. When people are healed in the New Testament, often oil is not used at all (cf. Acts 3:6-7). God moves through his people as they pray in his name which represents God’s authority and power.
In verse 15, James says, “And the prayer of faith will save the one who is sick and the Lord will raise him up.” What makes this difficult to understand is that James seems to say that when the prayer of faith is offered, the sick person will always be healed. However, as many of us have experienced, healing doesn’t always happen when we pray for people. This nuance makes the passage difficult to interpret.
Interpretation Question: What is the prayer of faith and why are people not always healed when people are prayed for, as verse 15 says?
There are different views on this:
Proverbs often gives general principles like this, which are commonly true but not always true. For example, Proverbs 15:1 says, “A gentle response turns away anger.” This is generally true; however, sometimes we may speak gently, and the other person still gets mad. In fact, the book of James is often compared to Proverbs because of all the wisdom in the book. Maybe, James is stating a general principle—as the elders pray in faith, the sick person will commonly be healed, but not always.
Certainly, it must be said that our faith or lack of faith can affect what we receive from God. In James 1:5, the believers undergoing trials are called to pray for wisdom, without doubting, because if they doubted, they wouldn’t receive anything from God. Also, Jesus said that if we had the faith of a mustard seed, we could move mountains (Matt 17:20)—probably referring to the removal of trials, not a specific piece of geography.
However, with that said, it is clear both from Scripture and experience that regardless of our faith, it is not always God’s will to heal. In 2 Corinthians 12:7-10, Paul sought for God to remove his “thorn in the flesh,” which seems to refer to some type of physical ailment (possibly an eye disease; cf. Gal 4:13-15); however, God told Paul “no” because the disease had a greater purpose in his life—to make him weak so he could experience God’s empowering grace. Also, Paul, who clearly had the gift of healing, could not heal Timothy or Trophimus, who both suffered from diseases. In 1 Timothy 5:23, Paul said this to Timothy, “(Stop drinking just water but use a little wine for your digestion and your frequent illnesses.)” In 2 Timothy 4:20, Paul said this, “Erastus stayed in Corinth. Trophimus I left ill in Miletus.” In addition, Hebrews 9:27 says that every person is appointed to die and then experience the judgment. If it was always God’s will for people to be healed, some would never die. And those who did, it would simply mean they didn’t have enough faith. However, Scripture doesn’t teach this. This view, which is common in prosperity gospel churches, has an over-realized understanding of God’s kingdom (the already present but not yet fully here paradox) and eschatology in general. It is only when God’s kingdom fully comes, at the resurrection when Christ returns, that we will have perfect health, including new bodies, no sickness, and no death (Rev 21:4). At Christ’s first coming in the Gospels, he brought a spiritual kingdom and introduced it by demonstrating aspects of the future kingdom—as people experienced deliverance from sin and demons, healings, and resurrections. But, the kingdom will not be fully realized until Christ returns to establish his eternal rule on the earth. Certainly, God still heals, but it is not always his will to heal, even if we have faith for it.
In general, our faith should always be in God and his clearly revealed Word. We should not put our faith in our prayers or in our faith to receive our petitions. First John 5:14-15 says,
And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.
However, when it comes to healing, most times we won’t know if it’s God’s will to heal a specific person. Therefore, we put our faith in the fact that God is good and gracious, and that his sovereign will is perfect. We pray for healing while trusting that God will do what is best, even if it means allowing prolonged sickness (like with Paul) or taking the person home (like with John the Baptist). But, there may be times when God makes it abundantly clear that it is his will to heal a sick person, and in that situation, we must pray according to his revealed will. For example, with Job’s friends, God was going to judge them for their harsh treatment of Job and their misrepresentation of God. However, God told them to go to Job and that he would intercede for them, so they would be forgiven (Job 42:8). Likewise, God may make it clear prophetically, through a dream, or his control of events that it is his will to heal somebody. In those rare cases, the elders should pray in faith according to God’s revealed will. Again, this is rare. Most times, we will pray in faith simply trusting that if it’s God’s will to heal, then he will. It may even be appropriate to pray, “if it be your will,” as we petition God. Christ demonstrated this when he asked for his cup of suffering to be removed but, at the same time, he prayed, “Yet not my will but yours be done” (Lk 22:42).
The final view is best, but it should be remembered that all prayers should be offered in faith—trusting that God is good and that he will do what is best. Douglas Moo aptly describes the prayer of faith this way:
The faith exercised in prayer is faith in the God who sovereignly accomplishes his will. When we pray, our faith recognizes, explicitly or implicitly, the overruling providential purposes of God. We may at times be given insight into that will, enabling us to pray with absolute confidence in God’s plan to answer as we ask. But surely these cases are rare—more rare even than our subjective, emotional desires would lead us to suspect. A prayer for healing, then, must usually be qualified by a recognition that God’s will in the matter is supreme.9
With all this said, the elders praying over ill people is a largely neglected ministry in the church for many reasons. (1) Often sick or struggling members are unwilling to approach leadership—maybe out of shame, discouragement from the devil, or not knowing about this promise. There are probably many in the flock whose healing tarries simply because of unwillingness to submit themselves to the shepherds God has given them. In this text, James commands ailing church members to take the initiative in seeking prayer from the elders. (2) Sometimes this ministry is neglected by the elders—possibly because they lack faith, as they feel helpless and unable to help struggling people. Consequently, they outsource struggling sheep with depression, anxiety, or long-term disease to professionals outside of the church, without ever encouraging them to receive prayer from the leadership. Certainly, professionals should at times be consulted but not to the neglect of elders doing their God-given duty. No doubt, this is why James commands the elders to pray, just as he commands the members to seek prayer. Ultimately, lack of faith on behalf of congregants and spiritual leaders often accounts for this ministry being neglected, and therefore, people in the church continue in a state of being spiritually or physically crippled.
God will ultimately heal all believers at the resurrection, but in this life, it is not always God’s will to fully heal. Sometimes, ailments teach us lessons, make us lean on God more, and empower us to be a blessing to others (cf. Rom 5:3-4, 2 Cor 1:3-6, 12:7-10), which is why God allowed Job, Paul, and even Christ to suffer. However, often, it is God’s will to heal, even with diseases that medical professionals struggle with curing, and God gives us a procedure for healing in James 5:13-18 which we must follow.
Application Question: What steps should a suffering church member take to get anointed and prayed for by the elders?
A very simple procedure can be derived from this text:
1. The suffering member should first discern whether he should seek the elders for prayer. Not all situations should be brought before the elders. The fact that the elders must be summoned to go to the sick person probably implies that this sick person is immobile (v. 14). Consequently, the situation should be relatively serious or chronic. If it is handicapping a believer spiritually, emotionally, or physically, then he should probably call for the elders in obedience to this text. Therefore, an ailing member should first ask the Lord about the ailment to discern whether he should approach the elders about it.
As an encouragement to seek the elders, it should be known that, in general, elders love the church, feel commissioned by God to care for it, and will be held accountable for doing so (Heb 13:17). If we are questioning whether we should contact them, most times, they would rather that we do so than not.
2. The suffering member should confess any sins that might be contributing to their physical, mental, emotional, or spiritual struggles. This is an implication from the fact that James says, “and if he has committed sins, he will be forgiven” (5:15). James realized that unrepented sin can commonly lead to physical sickness (cf. Ps 32:3-5). In 1 Corinthians 11:30, some were sick and depressed because they were mistaking the Lord’s Supper, and God had judged them. Some even died because of their sin. Likewise, in Matthew 18:23-35, in the Parable of the Unforgiving Servant, God warned believers of the importance of forgiving others, lest they be handed over to torturers (v. 34-35). No doubt, there are many in the church struggling with physical and emotional diseases because of not forgiving somebody who hurt them, and therefore, God has handed them over to torturers—referring to Satan and demons (cf. 1 Cor 5:5).
Believers should confess any known sin before contacting the elders, and the elders may sometimes question the sick person about unconfessed sin in the process of ministering to them. In John 5:14, Christ said this to a man he healed, “Don’t sin any more, lest anything worse happen to you.” What good is it to be healed but then be sick again soon after because of unconfessed sin? Therefore, the ill person should confess his sins prior to contacting the elders, and the elders may need to inquire about any potential unconfessed sins when meeting with that person.
2. The elders will meet with the suffering member to anoint him with oil and pray over him in the name of the Lord. This time together may include counseling, especially if it is discerned that sin might be contributing to the physical, mental, emotional, or spiritual sickness that the person is experiencing.
After encouraging the church members to continually pray individually when suffering and when happy, James calls them to seek the prayers of their shepherds when going through a season of especially difficult illness. We should do the same. God has called and especially equipped the elders of local congregations to care for their flocks. We must, at times, reach out to them in obedience to God to receive his healing grace.
Application Question: Why do you think the ministry of seeking the elders for anointing and prayer is so commonly neglected in churches? How have you seen (or experienced) this ministry in the past? Why is this ministry so important?
So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness.
James 5:16
In verse 16, James continues the thought of how prayer can lead to healing but applies it to the whole congregation. By connecting verse 16 to 15 with the word “So,” James is essentially saying, “Because praying for those struggling is such an effective ministry, everybody should take part in confessing and praying for one another!” Proverbs 28:13 says, “The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy.”
When a person is struggling with sin, it often manifests in isolating oneself from God—the person stops praying and reading the Bible or only does them inconsistently. Then, that person turns away from God’s people—they stop coming to church and small group or do those inconsistently. As the struggling believer separates from God and his people, the enemy, Satan, isolates that person to himself, whether by addictions, unhealthy relationships, idols, or other sinful things. Satan’s ultimate plan is always to steal, kill, and destroy (John 10:10), and those always begin with isolating a person from the source of good—which is God and his people. Since that is the common pathway sin leads us on, instead of hiding from other believers and living in shame, we should find accountability partners with whom we can openly share and confess.
With that said, it must be noted this verse is often used in Catholic theology to support penance, where believers confess their sins to a priest, and the priest forgives them. (1) First of all, this is not talking about one-way confession but mutual confession and prayer for one another. (2) Also, this text does not describe any person in the church forgiving sins, not even the elders. Though not clearly stated in this text, God is the one who both forgives and ultimately heals, as the rest of Scripture attests (cf. 1 John 1:9).
When mutual confession and prayer are happening in a congregation, it protects the members from the consequences of sin which can be addictions, depression, discord, divorce, sickness, and even death (cf. 1 Cor 11:30-32). It helps the church stay healthy in a general sense—spiritually, physically, and socially. In fact, throughout history, confession of sin has been a distinguishing feature of major revivals, including ones in the early church. In Acts 19:17-20, confession was a characteristic of a revival in Ephesus. It says,
…fear came over them all, and the name of the Lord Jesus was praised. Many of those who had believed came forward, confessing and making their deeds known. Large numbers of those who had practiced magic collected their books and burned them up in the presence of everyone. When the value of the books was added up, it was found to total fifty thousand silver coins. In this way the word of the Lord continued to grow in power and to prevail.
Revival individually and corporately happens when church members are prioritizing mutual confession and prayer with other members. With churches that are not transparent—acting as if everything is always OK—they often start to erode and eventually die.
Application Question: What are some general principles for practicing confession?
1. When confessing, our confession should always ultimately be offered to God (1 Tim 2:5-6), but we should also confess our sins to others we have sinned against. In Matthew 5:23-24, Christ said that if we go to the altar to offer a gift to God and realize that somebody has something against us, we should leave the gift, go and reconcile with that person, and then offer the gift to God. Discord with others hinders our relationship with God (cf. Matt 6:15, 18:23-35, 1 John 4:20). Because of this, we should always seek reconciliation with those whom we have hurt or have hurt us, which will commonly include confession.
2. When confessing personal struggles, we should prayerfully discern who to share with. (1) We shouldn’t share with someone who is prone to gossip—sharing secrets with everybody. (2) Also, as a general principle, it may be prudent to share with somebody of the same gender—guys with guys and girls with girls, especially if the accountability relationship will be long term. (3) In addition, if we need wise counsel and not just prayer, it is prudent to find somebody more spiritually mature who can help guide us (cf. Gal 6:1). (4) Finally, a person who models transparency with their own struggles will often be a good person to share with. When confessing personal struggles, we should prayerfully discern the right person to do so with.
3. When confessing, we should be discreet in how much we share. Only share what is necessary for a person to understand the struggle—too vivid of a picture can often be detrimental and tempt the other person. Ephesians 5:12 says, “For the things they do in secret are shameful even to mention.” This especially applies to sexual sin, as it can stir up lust in the person hearing the details. Sometimes, it might be prudent to just ask for prayer over a certain struggle generally: For example, “Please pray for me, I’ve been struggling with lust lately in my surfing the Internet,” or “My wife and I have been struggling with miscommunication and conflict lately, please pray for us.” All the details are not necessarily needed, but humility, transparency, and a desire for accountability and God’s healing are needed.
By wisely confessing our struggles, we help others become more comfortable with confessing theirs—leading to more transparency, intimacy, and healing within our churches. Unfortunately, when church members are not transparent with one another, people struggling tend to put on a facade or isolate themselves—feeling as though something is wrong with them. Many of them ultimately leave the church. By practicing wise confession and vulnerability, we help the church receive God’s grace and therefore maintain corporate health.
In Mark 9, Christ cast a demon out of a young boy whom the disciples failed to deliver. When they asked Christ why they couldn’t cast him out, he replied in Mark 9:29 by saying, “This kind can come out only by prayer.” Certainly that is true of many situations in the church: How many marriages are struggling and soon to end in divorce because there is no transparent confession within the body of Christ and therefore no prayers for healing? How many are struggling with pornography addiction, anxiety disorders, or other things because they are not regularly meeting with a member of the body for prayer and confession? Many of our church members are cutting themselves off from God’s means of healing. Some struggles are only healed by continual, corporate intercession for weeks, months, and sometimes years.
Application Question: How should those who are hearing someone’s confession respond?
1. Those hearing a confession should prayerfully and patiently listen (Jam 1:19). As we listen, we should ask clarifying questions so we can better understand and minister to the person. It is good at times to repeat what he or she is saying in a concise manner and ask if it is correct to make sure that we understood everything correctly.
2. Those hearing a confession should offer words of wisdom from God’s Word if at all possible. If we don’t know the right verses to offer encouragement or counsel with, we can always ask somebody more knowledgeable or look the verses up and share with the person later. We should be very careful about sharing our opinions which are not backed by God’s Word. People need to hear God’s Word, not ours. If we don’t feel led to share, then it is certainly fine to just listen and affirm them—many times that is best.
3. Those hearing a confession should offer prayer for that person in obedience to Scripture, trusting that God desires to bring healing and deliverance (Jam 5:16-17).
4. Those hearing a confession should, if they feel led, share something they are struggling with and ask for prayer as well. James says we should confess our sins to one another and pray for one another. This spiritual discipline is not the same as standard practice for professional counselors who aim to keep a professional distance from a counselee. In Scripture, the church is called a body and a family (cf. 1 Cor 12:12, Gal 6:10, 1 Tim 5:1-2)—both extremely intimate metaphors of our relationships with one another. We need to be transparent with one another for mutual edification and healing. Therefore, we should prayerfully open up to relate with the person and to receive from him or her.
5. Those hearing a confession should also discern if it would be appropriate to direct this person to somebody more mature who can help him more effectively than us. We are not the body—we are part of the body. We should still continue to meet up with the person, support him, and pray for him, but, at the same time, we must make sure he gets the extra support needed.
As we consider the need for mutual confession and prayer for the church’s general health, we must ask ourselves these questions: Are we willing to bear one another’s burdens, so God can bring healing through us? Are we willing to be transparent with others, so we can receive God’s healing grace through them? Finally, who are our accountability partners who we go to for mutual confession, prayer, and healing?
Application Question: Why is this ministry of mutual confession and prayer commonly neglected? What principles about confession or responding to confession stood out most to you and why? Who do you commonly meet up with to confess sins and receive prayer from?
As James is about to close his letter, he, as a man known for prayer, encourages these saints to pray. They should pray when suffering, when glad, when sick, and when struggling with sin. They should pray in all seasons of life—including seeking prayer. Likewise, we must faithfully pray and seek prayer as well.
Application Question: How is God calling you to grow in your prayer life and in the discipline of seeking prayer from others in this season?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 Hughes, R. K. (1991). James: faith that works (p. 254). Wheaton, IL: Crossway Books.
2 MacArthur, J. F., Jr. (1998). James (p. 275). Chicago: Moody Press.
3 John MacArthur, 1 Peter. MacArthur New Testament Commentary, (Chicago: Moody Publishers, 2004), 240.
4 Moo, D. J. (2000). The letter of James (p. 236). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.
5 Utley, R. J. D. (2000). Jesus’ Half-Brothers Speak: James and Jude (Vol. Volume 11, p. 70). Marshall, TX: Bible Lessons International.
6 Hart, J. F. (2014). James. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 1955). Chicago, IL: Moody Publishers.
7 Guzik, D. (2013). James (Jas 5:13–14). Santa Barbara, CA: David Guzik.
…The prayer of a righteous person has great effectiveness. 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 5:16b-18 (NET)
What are some principles for effective prayer—prayer that is powerful in accomplishing God’s will? Many of us struggle with prayer, what to say, how to say it, and even desiring to pray. Clearly, the Jewish believers James wrote to also struggled with it. In James 5:13-18, he taught the believers how to pray in various seasons of life (including seeking prayer)—when suffering, when happy, when seriously sick, and when struggling with sin. Then, James gives Elijah as an example of effective prayer. This would have stood out since Jews revered Elijah. He is one of the most well-known prophets of the Old Testament. He served during the time of Ahab when Israel was rebelling against God by worshipping Baal. He was used to bring both judgment and revival to Israel. He prayed, and it didn’t rain for three and a half years (1 Kgs 17). He prayed again, and it rained (1 Kgs 18). Elijah was one of only two people to be taken to heaven without dying (2 Kgs 2:11; Gen 5:24). In fact, he was prophesied about in the Old Testament to be connected with the coming of the messiah (Mal 4:5). He also met with Jesus in a glorified state during Christ’s transfiguration (Matt 17:3). Because of all this, Jewish Christians had an exalted view of Elijah. However, James said to them that he was a human like us (Jam 5:17), and therefore, the power in his prayer life can and should be in ours.
As we consider Elijah, we learn principles which can help us become more effective in prayer both individually and corporately. It will also help us maintain and protect our individual and corporate health as described in the context of James 5:13-16.
Big Question: What general principles can we learn about effective prayer from James’ description of Elijah’s powerful prayer ministry in James 5:16-18?
Often, we think of our need to get as many people praying as possible to get God’s will done. In fact, there does seem to be augmented power in the prayers of agreeing people. In Matthew 18:19, Christ said, “Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you.” Certainly, there is power when a small group, a church, or churches agree in prayer. However, there is also great power when one person prays. James 5:16 says, “The prayer of a righteous person has great effectiveness.” “Effectiveness” comes from the Greek word “energeo” from which we get the English word “energy.”1 There is great energy in the prayers of a person. Because of Elijah’s prayers, God stopped the rain for three and a half years and helped bring the nation of Israel to repentance. Consequently, much good goes unaccomplished when individuals neglect praying. In Ezekiel 22:30, God says, “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one.” Elijah reminds us to consistently stand in the gap for our friends, family, church, nation, and the world. God hears our prayers, even if we’re the only person praying, and he moves powerfully through them.
Again, James said, “The prayer of a righteous person has great effectiveness.” Certainly, all believers are righteous because of Christ’s righteousness being imputed to their account (2 Cor 5:21). However, James is referring to practical righteousness. Because Elijah separated from the compromise of Israel who worshipped Baal and separated himself to the true God, there was great power in his prayers to bring change. In fact, in 1 Kings 18, the priests of Baal were praying for fire from heaven for hours, including yelling and cutting themselves, and yet, it did not come. But when Elijah briefly prayed to the true God, fire came down from heaven. There is power in the life of a godly person! This is why the sick are encouraged to go to the elders for prayer, as they should be godly men (Jam 5:14-15; cf. 1 Tim 3:1-7). Other Scriptures also teach the importance of righteous living for our prayers to be effective. Psalm 66:18 says, “If I had harbored sin in my heart, the Lord would not have listened.” Also, Psalm 34:15 says, “The Lord pays attention to the godly and hears their cry for help.”
Therefore, we must ask ourselves: Are we compromising with the world through our language or entertainment? Or, are we being holy unto God—set apart from our ungodly culture unto him? Are our prayers effective or ineffective? A compromised life leads to ineffective prayer. In James 1:7-8, James said a doubled-minded man—one who professes to trust God but does not really, as evidenced by his life—should not expect to receive anything from God when praying because he is unstable (and unfaithful) in all his ways. Not walking in faith hinders the effectiveness of our prayers.
When Elijah prayed for it to not rain because of Israel’s sin, most likely he was praying according to God’s Word. In Israel’s covenant with God, God repeatedly promised to withhold the rain if Israel practiced idolatry. For example, Deuteronomy 11:16-17 says,
Make sure you do not turn away to serve and worship other gods! Then the anger of the LORD will erupt against you and he will close up the sky so that it does not rain. The land will not yield its produce, and you will soon be removed from the good land that the Lord is about to give you.
Most likely, while Elijah was studying God’s Word and looking at the rebellion of Israel, God prompted Elijah to pray for drought—for God’s judgment to come. Soon after, he told King Ahab a long-term drought had begun (1 Kings 17:1). Later, after three and a half years, in 1 Kings 18:1, God provoked Elijah to pray again after Israel repented, but this time for rain and it rained.
Prayer is not about getting our will done on earth but getting God’s will done, as Christ taught in the Lord’s Prayer—“may your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:10). Therefore, we should always pray according to God’s Word and his revealed will. This means if we are not in God’s Word, we will often not know his will and, therefore, how to pray. In fact, while reading God’s Word (possibly like Elijah was), we should commonly stop to pray exactly what it says—whether for our leaders to have wisdom, for healing over the sick, for unity in the church, or even for our community to practice mutual confession and prayer and, therefore, be healthy. Prayer should be according to God’s Word.
James said Elijah “prayed earnestly” (v. 17). Literally, it means “he prayed in his prayer.”2 It is Hebraism representing intensity and passion.3 Elijah was determined and truly concerned when he prayed. Warren Wiersbe said this about the church: “Many people do not pray in their prayers. They just lazily say religious words, and their hearts are not in their prayers.”4 Likewise, David Guzik said this:
Much of our prayer is not effective simply because it is not fervent. It is offered with a lukewarm attitude that virtually asks God to care about something that we care little about. Effective prayer must be fervent, not because we must emotionally persuade a reluctant God, but because we must gain God’s heart by being fervent for the things He is fervent for.5
Certainly, we see the effectiveness of passionate, heartfelt prayer throughout the Scripture: With Hannah, she prayed so passionately at the temple, Eli thought she was drunk (1 Sam 1:14-15). God heard her prayer and gave her a son named Samuel who would become a prophet and the last judge of Israel. With Christ, while in the Garden of Gethsemane, he prayed so intensely that his sweat became like great droplets of blood (Lk 22:44). And there, not only did he pray for God to remove the cup, but after reaffirming that God would not, he fervently prayed to be resurrected from his impending death. Hebrews 5:7 describes this, as it says: “During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.”
When we pray, do we really mean what we say? Are we really reaching out to the heart of God with our heart when we petition him, or are we simply mouthing religious words out of a sense of duty or tradition? Effective prayer is fervent prayer—prayed with our heart and mind.
James said that Elijah prayed for it to not rain and it didn’t. Then, he prayed for it to rain and it did. Elijah didn’t simply pray broad prayers for judgment and then broad prayers for blessing; he prayed specifically. We should ask specific requests of God as well when praying for someone’s marriage, job, or future. This reminds us of the importance of asking people for their prayer requests and also updates after receiving them. It is better to pray specifically than generally for people. When praying specifically is not possible, it may be wise to ask the Holy Spirit how to pray before interceding for a person, a community, or a nation. Romans 8:26 says, “the Spirit helps us in our weakness, for we do not know how we should pray.” We should pray specifically, as much as possible.
James doesn’t describe this in detail, but in 1 Kings 18, when Elijah prayed for rain, he actually prayed seven different times until he saw a small rain cloud forming. Often, we’ll need to do the same. While praying, it will commonly seem like nothing is changing. However, we should remain consistent and pray until there is break-through. In Luke 18:1-6, Jesus taught his disciples about a widow who kept shamelessly petitioning a judge until he brought her justice. Jesus shared the story so the disciples would learn to “pray and not lose heart” (Lk 18:1). Certainly, we should pray for a person’s salvation and not lose heart when he is apathetic, or it seems like his heart has gotten more calloused. We should pray for revival in our country and not faint when there are riots and protests. God is sovereign over the storm and over the calm. We should faithfully petition in both seasons. He is seeking people who will stand in the gap, so he can heal the land (Ez 22:30). Effective prayer is persistent.
Are we faithfully praying for our families, churches, communities, cities, and nations? The prayers of the righteous are effective.
Application Question: Which general principle about prayer stood out most and why? Which one do you feel called to implement more in this season? What makes being consistent with our prayer life difficult at times? What are some tips that have helped you with your prayer life?
As James encourages these suffering saints to pray through considering the example of Elijah, there are many principles about effective prayer we can learn from Elijah as well.
Application Question: How is God calling you to grow in your prayer life and in the discipline of seeking prayer from others in this season?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 MacArthur, J. F., Jr. (1998). James (p. 280). Chicago: Moody Press.
2 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 384). Wheaton, IL: Victor Books.
3 Hughes, R. K. (1991). James: faith that works (p. 268). Wheaton, IL: Crossway Books.
My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
James 5:19-20 (NET)
How should we perform rescue missions within the church—restoring believers who have stumbled into sin, wrong doctrine, and potentially from the faith?
In Isaiah 53:6, Isaiah said this in describing Israel and the world in general: “All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” The nature of sheep is to wander away from the flock and the shepherd. Certainly, this is true of all people in that we are born with a sin nature that suppresses the truth of God (Rom 1:18-21), so we can go our own way. However, even after repentance and belief in Christ, we still have a tendency to drift away from God. Because of this tendency even among those who are part of the church, we need to at times perform rescue missions, like shepherds—seeking to turn back those who have gone astray.
In fact, Christ gave a parable which pictures these rescue missions called the Parable of the Lost Lamb. In Matthew 18:10-14, Christ said,
See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? And if he finds it, I tell you the truth, he will rejoice more over it than over the ninety-nine that did not go astray. In the same way, your Father in heaven is not willing that one of these little ones be lost.
Likewise, there are people in the church who have walked with us, ate dinner with us, prayed with us, and worshipped with us, but for some reason fall away from God—turn their backs on him and the church altogether.
Possibly having this parable in mind, James concludes this book by challenging believers to seek to restore those who have fallen away from God and his church. Therefore, in James 5:19-20, we learn principles about how to perform rescue missions—restoring erring believers back to Christ.
Big Question: What principles can be discerned from James 5:19-20 about performing rescue missions in the church—restoring erring believers back to Christ?
My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
James 5:19-20
When James talks about those wandering from the truth down the wrong path, it is clear that he is talking about a professing believer. He describes the person as “among you” (v. 19). However, with that said, he doesn’t seem to just be describing believers who have fallen into sin. Certainly, we should help all believers grow in holiness by helping them repent of sin (Gal 6:1), but this seems to be referring to those amongst the congregation who profess Christ but are not truly saved. We’ll briefly consider the alternative view which says this is referring to a true believer, but first we’ll look at evidences that this is a professing believer—one who is not truly saved.
Interpretation Question: What are evidences that James is dealing with a professing believer who is not saved instead of a true believer?
(1) Evidence that James is dealing with helping a professing believer repent unto salvation is the fact that this has been James’ chief goal in writing the letter. Throughout, he challenges those who profess faith but do not have godly works to prove that their faith is real. They were hearing God’s Word but not obeying it. James 1:22 says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” If people listen to God’s Word but don’t practice it, they are deceived about their faith (cf. Matt 7:21). James 1:26 says, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” If we profess faith but it never changes how we speak, our religion is in vain (cf. Matt 15:18). James 1:27 says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” If we profess to love God and others but dishonor and neglect the needy, our religion is not acceptable to God (cf. Matt 25:31-46, the Parable of the Sheep and Goats). James 4:4 says, “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.” If we profess devotion to God but we love the world with its evil values and ungodly practices, our profession is not genuine, and we are enemies of God (cf. 1 John 2:15). If our faith lacks good works, James actually says that our faith is dead, demonic faith—a faith that knows God, possibly fears him but doesn’t obey him. James 2:17-19 says,
So also faith, if it does not have works, is dead being by itself. But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear.
The fact that James is talking about professing believers who are not saved is not just clear from the context of the book but also from within the passage. (2) Again, this wandering person is from “among” them (v. 19). (3) When James uses the word “sinner” in verse 20, this word is typically used of nonbelievers in Scripture, not believers (cf. Prov 11:31; 13:6, 22; Matt 9:13; Luke 7:37, 39; 15:7, 10; 18:13; Rom 5:8; 1 Tim 1:9, 15; 1 Pet 4:18).1 Consider a few of them: In Matthew 9:13, Christ said, “Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners.” Also, Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” First Peter 4:18 says, “And if the righteous are barely saved, what will become of the ungodly and sinners?” John MacArthur’s comments on the word “sinner” are helpful:
The term sinner frequently describes hardened unbelievers, those who openly, defiantly disregard God’s law; those whose evil character is apparent to everyone; those whose wickedness is common knowledge2
James believed that in the local church there are those who associate with the body of believers, including serving and leading, who might not be saved (cf. Matt 7:22-23). They were “sinners” in the sense that they had never received the imputed righteousness of Christ (2 Cor 5:21).
(4) In addition, when James says if we turn the person back, we “save that person’s soul from death and will cover a multitude of sins” (v. 20), “death” seems to refer to eternal death (cf. Rom 6:23, Rev 20:14). Covering a “multitude of sins” would then refer to being forgiven in salvation.
With that said, those who believe James is referring to a true believer tend to believe that “death” refers to this person dying an early death as a result of God’s discipline. In Scripture, sometimes as a form of discipline for an unrepentant believer, God will simply take them home. We saw this in the story of Ananias and Saphira in Acts 5:1-11. When they continually lied about selling their property and giving all their money to the apostles, God simply took them home. They immediately died and were buried. Likewise, in 1 Corinthians 11, when the Corinthian believers were getting drunk during the Lord’s Supper and disrespecting the poor, some of them were judged by becoming sick, some became weary (depressed), but some of them died (v. 30). It was a sin unto death. In 1 John 5:16-17, John warns about a sin unto death:
If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death. There is a sin resulting in death. I do not say that he should ask about that. All unrighteousness is sin, but there is sin not resulting in death.
For those who take this view, they do so based on the fact that the overall testimony of Scripture indicates that true believers cannot lose their salvation (cf. John 10:27-30, Rom 8:29-30), so they say “death” must be referring to the sin unto death. However, again, the context of the book and James’ use of the word “sinner” argue against that interpretation. James is writing to challenge believers about false faith (Jam 2:17-19). There were professing believers amongst the congregation who were never truly saved, and their lack of fruit proved it. If they didn’t repent, then they would experience eternal death. They would be like those in the last days who served Christ and called him, “Lord, Lord,” but he will reply to them by saying, “I never knew you. Go away from me, you lawbreakers!” (Matt 7:22-23).
Consequently, if we are going to do the ministry of restoration, we must first be convinced of what James believed—in every church there are wheat and weeds (Matt 13:36-43), good fish and bad fish (Matt 13:47-50), virgins with oil and virgins without oil (Matt 25:1-13), and sheep and goats (Matt 25:31-46). Understanding this reality will make us test the reality of our faith—are we bearing fruit of true repentance (Matt 3:8)? And, it also encourages us to help other brothers and sisters to turn away from lifestyles of sin, which ultimately may end in eternal death (Jam 1:14-15, 5:20). Consider the following verses: 2 Corinthians 13:5 says, “Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!” Second Peter 1:10-11 says,
Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin. For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.
In Acts 26:20 (NLT), Paul said this about his gospel ministry:
I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do.
Likewise, in Matthew 3:8-10, John the Baptist preached this to the Jews:
Therefore produce fruit that proves your repentance, and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones! Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.
After writing a letter about true faith, James calls the church on a rescue mission to save those within the church. Some are not convinced that there are many in the church who are lost. They think as long as at some point they said the sinner’s prayer or went through confirmation, they are OK in the sense of their eternal salvation. Therefore, they neglect this ministry. Scripture teaches that every tree that doesn’t bear good fruit will be thrown into the fire (Matt 3:10). Yes, we must seek to turn back those who have fallen into sin, but we also must be aware that a lifestyle of unrepentance might prove that they lack salvation. Ephesians 5:3-6 says,
But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience.
Application Question: Why is performing rescue missions so important within the church? Which view do you agree with—that “death” in James 5:20 refers to the early death of a believer as a judgment or that it refers to eternal death, that the professing believer wasn’t saved?
…if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path…
James 5:19-20
Observation Question: What are some common warning signs of believers falling away from the faith or their lacking genuine faith, as demonstrated in James 5:19-20?
Like a lifeguard surveying a beach looking for signs of distress, those who are going to perform rescue missions in the church must be aware of signs of distress or danger amongst professing believers. James mentions two in the text: “wanders from the truth” (v. 19) and “wandering path” or “error of his way” as in the NIV (v. 20). These represent both doctrinal error and error in practice. This makes perfect sense. For some in the church, practicing or condoning the sins of others leads them to change their doctrine. They just can’t believe their friends that don’t accept Christ as their Lord and Savior are going to hell, so they are drawn to a universal salvation understanding of Scripture. They can’t believe that sex between two loving, unmarried people is wrong—whether that be heterosexual or homosexual sex—so they start to adopt an antinomian understanding of Scripture—living without biblical laws. “As long as we have faith in God, it doesn’t matter how we live!” they say. For others, instead of practice leading to wrong doctrine, wrong doctrine leads to wrong practice. They start off listening to the wrong podcasts, hearing wrong doctrine in their classrooms or church services, or hearing the liberal views of their friends while in conversation. Eventually, they accept these views, which changes their practice. These are danger signs that we need to be aware of—wrong views of Scripture, especially in the area of foundational doctrines, and wrong practices, which are often vigorously condoned and defended. For example, watch out for these specific warning signs:
Satan’s first temptation was, “Did God really say that?” (Gen 3:1 paraphrase). Likewise, when people start to not believe all of Scripture, they soon doubt the creation story, then the miracles in the Bible including the virgin birth, the existence of a real hell, and then they doubt the resurrection of Jesus which is the foundation of our faith (1 Cor 15:14, 17). It’s a very slippery slope.
Again, a major warning sign is when people start doubting the validity of Scripture. In John 8:31, Jesus said, “If you continue to follow my teaching, you are really my disciples.” Therefore, people who don’t continue in God’s Words are not true disciples.
In 1 John 4:1-3, John said,
Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.
The cult indoctrinating the church of Ephesus attacked the humanity of Jesus. They believed he was God but not man. Likewise, be careful of any type of doctrine that denies either the humanity or deity of Jesus. That is the spirit of the antichrist according to John. This is why many would call Jehovah’s Witnesses and Mormons a cult because of their errant doctrines about Jesus Christ. He is not God or originally was an angel.
These errant teachings saturated the early church so much that John later wrote the same thing in 2 John 1:7-10:
For many deceivers have gone out into the world, people who do not confess Jesus as Christ coming in the flesh. This person is the deceiver and the antichrist! Watch out, so that you do not lose the things we have worked for, but receive a full reward. Everyone who goes on ahead and does not remain in the teaching of Christ does not have God. The one who remains in this teaching has both the Father and the Son. If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting
We must make sure that we and our brothers and sisters remain in the orthodox teachings about Christ.
In Galatians 1:6-9, consider Paul’s warning to the Galatians:
I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are following a different gospel—not that there really is another gospel, but there are some who are disturbing you and wanting to distort the gospel of Christ. But even if we (or an angel from heaven) should preach a gospel contrary to the one we preached to you, let him be condemned to hell! As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell!
In verses 8 and 9, he said that those with a different gospel should be “condemned to hell” or “accursed” (ESV). This was very serious to Paul. For the Galatians, there was a cult adding the necessity of works, like being circumcised or following the law, to be saved. We are saved by grace through faith and not by any works (Eph 2:8-9), including going to church, taking the Lord’s Supper, giving to the poor, and being baptized. Works is a necessary fruit of salvation (Jam 2:17, Eph 2:10), but it is not the root of salvation.
When someone accepts any doctrines that add works to the gospel, such as in Catholicism or those who add the need for baptism to be saved, then those are major warning signs. In addition, we should be aware of those who would remove the need for repentance in the gospel or accepting Christ as our personal Lord. Some advocate a gospel without the need for repentance or even following Christ as our Lord. As long as we believe that Jesus died on the cross and rose from the dead for our sins, then we are saved. We don’t need to follow him at all, they say! That is not a true gospel. Be extremely careful of any views that change the gospel—our need for faith in Christ and repentance of sins.
Again, in Ephesians 5:3-6, Paul said,
But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience.
There were some professing and practicing a licentious view of God’s law and therefore trying to deceive believers to do the same in the church of Ephesus. Paul said don’t let anyone deceive you about this. People who live like this will not enter the kingdom of God. True salvation—true faith—is proved by a life of obedience to God’s Word—not a perfect life, but a life that is striving to grow in holiness. In Matthew 7:21, Christ said, “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.”
If we are going to perform rescue missions in the church, we must be aware of the danger signs—errors in major doctrines and unrepentant sins, which are typically vigorously condoned and defended by those practicing it.
Application Question: How have you experienced believers who have these warning signs—errors in foundational doctrines or defending and practicing unrepentant sin?
My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.
James 5:19-20
Again, after James taught about the need of having a faith that works and the existence of demonic faith within the church, he concludes his letter by encouraging believers to try to turn these professing believers back to God and away from wrong doctrine and sinful behavior. Most times, those “wandering” will already have left the church or only occasionally attend. It is hard to stay in a church where the Word of God is being preached when a person is living in unrepentant sin or has cardinal doctrines that they disagree with. In 1 John 2:19, John said this about the cultist who previously attended the Ephesian church:
They went out from us, but they did not really belong to us, because if they had belonged to us, they would have remained with us. But they went out from us to demonstrate that all of them do not belong to us.
Therefore, to perform this ministry, often it will mean going outside the church to those who have stopped attending church altogether or who have gone to another church which accommodates their unbiblical views and practices. However, at times, their hearts have become so hardened to the truth that they actually stay in the church, with little to no conviction. If they have major doctrinal errors, they will sometimes try to recruit others into their error. Either way, James challenges the church to reach out to them, so they can be restored to God and his people and ultimately saved.
Application Question: How should we practically perform rescue missions for those who have wandered from the truth in doctrine and/or practice?
In 1 John 5:6, John said, “If anyone sees his fellow Christian committing a sin not resulting in death, he should ask, and God will grant life to the person who commits a sin not resulting in death.” Wandering believers must continually be the object of our prayers.
Often rumors go around that so and so is living in sin or teaching errant doctrine. We should confirm the truth first by talking with those who are sharing such things. It may actually be only a rumor or gossip. In those cases, those sharing may need to be gently corrected. At times, the only way to confirm the information is to approach the person who is supposedly doing such things. When doing this, it must be approached very humbly, affirming your care for them, with a recognition that what you want to talk about might simply be a mistake or miscommunication. Either way, to do this ministry, we need to confirm what’s true.
In Galatians 6:1, Paul said this about performing restoration ministry: “Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.” Paul says those who are “spiritual” should be the ones to perform this ministry. He is not saying it should only be the elders or spiritual leaders of the church. This ministry is given to the body of Christ (cf. Matt 18:15-17), but if we are very young or new in the faith, then we should probably defer to somebody more spiritually mature. When dealing with false doctrine or ungodly practices, the spiritually immature are prone to be confused and deceived by that doctrine or tempted in the very same sin.
In addition, the best people to do this ministry are not only the spiritually mature but also those who have a relationship with the person in error. Having an intimate relationship with that person may make him or her more prone to listen. Therefore, we must ask ourselves, “Are we the right person to reach out to them, and if not, who?”
In teaching about spiritual warfare, Paul talked about using “the sword of the Spirit, which is the word of God” (Eph 6:17). If a wandering believer is struggling with some doctrine, we should study up on it. If he is living in some sin, we should likewise be prepared with Scriptures which focus on that area. If it is possibly a professing believer who lacks genuine faith, we should arm ourselves with Scriptures that both warn and provide the ability for a person to test their faith. For example, the whole book of 1 John has tests of salvation (cf. 1 John 5:13). One widely applicable one is 1 John 3:9-10. It says,
Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.
When John says those who are saved do “not practice sin” (v. 9), he is not talking about being perfect (cf. 1 John 1:8), he is talking about a continual practice of sin—a lifestyle without repentance. James says the same thing but in the opposite way, “But be sure you live out the message and do not merely listen to it and so deceive yourselves” (Jam 1:22). If we simply listen to God’s Word and don’t practice it as a lifestyle, we’re not saved. In addition, John said if we don’t love fellow Christians, we’re not saved. First John 3:14 says, “We know that we have crossed over from death to life because we love our fellow Christians. The one who does not love remains in death.” This is the same thing Christ taught in John 13:35 when he said, “Everyone will know by this that you are my disciples—if you have love for one another.” If a person doesn’t faithfully attend church, meet with believers, and serve them, this is not just an obedience issue but also a love issue. When you love someone, at the minimum, you want to be around them, even if they are not perfect. Therefore, those who forsake the assembly of God fail the “love” test (cf. Heb 10:25, 1 John 3:14). Before approaching wandering believers, we need to arm ourselves with relevant Scriptures.
Second Timothy 2:24-26 (NIV) says,
And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.
If our manner in approaching them is harsh or rude, we may, inadvertently, close their hearts to God. This is part of the reason Paul said those who are “spiritual” should reach out to the person in error (Gal 6:1). The spiritual ones are less likely to be combative and push the erring person away from God. Our hope must be in God—not our logical arguments, loud voice, or temper. Ephesians 4:15 (NIV) says we must speak “the truth in love.”
In Matthew 18:15-17, Christ said this:
If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.
Because their souls are so important, (1) we reach out to them one-on-one, and (2) if there is no repentance, we reach out with one or two others, (3) then with the church, and (4) if they still don’t respond, we separate from them, in hopes that they will understand the gravity of their sin and repent.
In considering this final step, Paul said this to the Corinthians:
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person. For what do I have to do with judging those outside? Are you not to judge those inside? But God will judge those outside. Remove the evil person from among you.
1 Corinthians 5:11-13
Are there risks in seeking to help someone who has turned away from the truth? Certainly. They might curse us, stop being our friends, say bad things about us, or even try to fight us. However, truly loving people means opening ourselves up to be hurt by them. Someone said this ministry is kind of like trying to help a wounded dog; it’s very likely that you’ll get bit.3 Unfortunately, this is true. Christ did the same for us. He loved the world and, therefore, spoke the truth to them, and they crucified him for it. But God used Christ’s pain for good—to save the world. Often the pain we receive is something God can use to deliver a brother or sister from death and cover a multitude of sins. Therefore, we must willingly take these risks to rescue our brothers and sisters.
Application Question: How have you experienced performing rescue missions with wandering believers? What did you find most helpful in the process and not so helpful?
How can we perform rescue missions in the church—helping wandering brothers and sisters who have turned away from Christ in doctrine or practice?
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.
1 MacArthur, J. F., Jr. (1998). James (p. 286). Chicago: Moody Press.
Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.
The strength of the study group is that the members are required to prepare their responses before the meeting, allowing for easier discussion. Another is that each member has the opportunity to further develop his ministry skills through teaching. These are distinct advantages.
Copyright © 2021 Gregory Brown
BTG Publishing all rights reserved.
Writing is one of the best ways to learn. In class, we take notes and write papers, and all these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all of the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. In studying God’s Word with the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.
Copyright © 2021 Gregory Brown
BTG Publishing all rights reserved.
How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?
Paul said this to Timothy:
You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.
2 Timothy 3:14-15
One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.
Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.
How can we be saved? What steps must we take?
Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.
Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.
What’s the next step?
Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”
A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.
Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.
How should we respond to this? This leads us to our third step.
Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.
Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”
Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.
How do we receive this free gift?
If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.
Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.
Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.
If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?
Romans 10:9-10 says,
Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.
Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.
Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.
How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”
If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.
If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.
Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.
Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).
Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!
Copyright © 2021 Gregory Brown
Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.
Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.
Scripture quotations marked (KJV) are from the King James Version of the Bible.
All emphases in Scripture quotations have been added.
BTG Publishing all rights reserved.