14. How to Resolve Conflict (James 4:1-3)

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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?

To Resolve Conflict, We Must Be Careful of Our Tendency to Blame Others

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.

The Origin of Our Tendency to Blame

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?

To Resolve Conflict, We Must Battle Sin in Our Hearts

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)?

1. To resolve our inner conflict (and resolve or prevent outer conflict), we must recognize wrong attitudes and repent of them.

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.

2. To resolve our inner conflict (and resolve or prevent outer conflict), we must be filled with the Spirit.

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.

3. To resolve our inner conflict (and resolve or prevent conflict), we must choose to focus on others’ desires rather than our own.

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?

To Resolve Conflict, We Must Develop a God-Centered Prayer Life

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.

1. Be careful of a lack of prayer.

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.

2. Be careful of praying selfishly.

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?

Conclusion

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.

To Resolve Conflict, We Must Be Careful of Our Tendency to Blame Others
To Resolve Conflict, We Must Battle Sin in Our Hearts
To Resolve Conflict, We Must Develop a God-Centered Prayer Life

Prayer Prompts

Pray that God would forgive us for the sinful motives in our hearts, which have led to and contributed to personal and corporate conflict. Pray that God would also forgive our churches, communities, and nations for the divisions amongst them.
Pray for unity in our families, friendships, workplaces, churches, and nations.
Pray that God would raise up many intercessors, including ourselves, to continually pray for peace and his glory.

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.

^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

^⁹ MacArthur, J. F., Jr. (1998). James (p. 190). Chicago: Moody Press.

^¹⁰ Guzik, D. (2013). James (Jas 4:1–3). Santa Barbara, CA: David Guzik.

Related Topics: Christian Life

15. Combatting Worldliness (James 4:4-6)

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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:

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?

To Combat Worldliness, We Must Fear God’s Discipline

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?

1. Some believe enemies of God refers to professing believers in the church who were not truly saved.

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.

2. Others believe enemies of God refers to how God will act as an enemy to unfaithful, worldly believers, in the sense of disciplining them.

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)?

To Combat Worldliness, We Must Understand God’s Committed Love

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?

1. We come to know God’s love more by reading and studying his Word.

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.

2. We come to know God’s love more through prayer.

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.

3. We come to know God’s love more through being with God’s people.

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?

To Combat Worldliness, We Must Seek God’s Greater Grace

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?

1. To experience greater grace, we must repent of our sins.

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).

2. To experience greater grace, we must humble ourselves before God through prayer.

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!”

3. To experience greater grace, we must humble ourselves before other believers.

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?

Conclusion

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)?

To Combat Worldliness, We Must Fear God’s Discipline
To Combat Worldliness, We Must Understand God’s Committed Love
To Combat Worldliness, We Must Seek God’s Greater Grace

Prayer Prompts

Pray for God to deliver us from bondage to selfish, worldly desires which lead to sin, conflict, and rebellion.
Pray for God to enable us to comprehend the depths of God’s love, so we can be empowered by him to accomplish love-inspired works.
Pray for God to give us greater grace in every area of our lives for his glory.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

^³ Moo, D. J. (2000). The letter of James (p. 190). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

^⁴ Hughes, R. K. (1991). James: faith that works (p. 178). Wheaton, IL: Crossway Books.

Related Topics: Christian Life

16. Experiencing Spiritual Revival (James 3:13-18)

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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 commands ^¹, 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?

To Experience Revival, We Must Submit to God’s Authority

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?

1. We submit to God by knowing and obeying his Word.

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).

2. We submit to God by trusting his will for our lives, especially when things don’t make sense or are difficult.

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.

3. We submit to God by recognizing that not submitting to him means that we are already submitting to the devil.

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?

To Experience Revival, We Must Resist the Devil

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?

1. We resist the devil by knowing and faithfully applying Scripture.

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.

2. We resist the devil through a righteous life.

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.

3. We resist the devil through faithful fellowship.

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.

4. We resist the devil through prayer.

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?

To Experience Revival, We Must Pursue Intimacy with God

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.

God’s Promise

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.

Israel’s Example

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.

Christ’s Example

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?

To Experience Revival, We Must Genuinely Repent of Sin

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.

Condemnation vs. Conviction

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)?

To Experience Revival, We Must Approach God Expectantly, in Faith

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?

1. For some, being exalted means that God will deliver them from God’s discipline or the consequences of their sin.

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.

2. For some, being exalted means a restoration of intimacy with God.

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.

3. For others, being exalted means that God will restore their calling.

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.

4. For some, being exalted referred to experiencing true salvation.

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?

Conclusion

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.

To Experience Revival, We Must Submit to God’s Authority
To Experience Revival, We Must Resist the Devil
To Experience Revival, We Must Pursue Intimacy with God
To Experience Revival, We Must Genuinely Repent of Sin
To Experience Revival, We Must Approach God Expectantly, in Faith

Prayer Prompts

Pray for protection from the evil one and deliverance from various temptations—lust, anger, discord, depression, anxiety, addictions, etc.
Pray for deeper intimacy with God—that we would draw near him and that he would draw near us.
Pray for genuine repentance—that our individual believers, churches, and societies would repent for offending a righteous God.
Pray for revival—that God would heal us, deliver us, and stir us to righteousness for his Name’s sake and the benefit of others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

^⁴ Hughes, R. K. (1991). James: faith that works (p. 190). Wheaton, IL: Crossway Books.

^⁵ MacArthur, J. F., Jr. (1998). James (p. 208). Chicago: Moody Press.

Related Topics: Christian Life

17. Lord, Help Your Church Not Speak Evil of One Another! (James 4:11-12)

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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?

To Not Speak Evil of Others, We Must Cultivate Right Thoughts About Them

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.

Applications for All Relationships

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?

To Not Speak Evil of Others, We Must Obey God’s Law of Love Instead of Rebelling Against It

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?

To Not Speak Evil of Others, We Must Submit to God Instead of Trying to Be God

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)?

To Not Speak Evil of Others, We Must Correctly Evaluate Ourselves

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).

Properly Evaluating Ourselves

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?

1. To properly evaluate ourselves, we must spend more time in God’s presence.

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.

2. To properly evaluate ourselves, we need God’s people to speak in our lives.

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?

Conclusion

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.

To Not Speak Evil of Others, We Must Cultivate Right Thoughts About Them
To Not Speak Evil of Others, We Must Obey God’s Law of Love Instead of Rebelling Against It
To Not Speak Evil of Others, We Must Submit to God Instead of Trying to Be God
To Not Speak Evil of Others, We Must Correctly Evaluate Ourselves

Prayer Prompts

Pray for God to forgive our evil thoughts and words towards others and our rebellion against his leadership and law of love.
Pray for God to give us his thoughts about others and to help us love them, as he loves them, especially with our words.
Pray for God to enable us to see ourselves as he sees us, including our weaknesses and strengths, so we can better serve others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^¹ Hughes, R. K. (1991). James: faith that works (p. 194). Wheaton, IL: Crossway Books.

^² MacArthur, J. F., Jr. (1998). James (p. 222). Chicago: Moody Press.

Related Topics: Christian Life

18. Planning God’s Way (James 4:13-17)

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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.

Secular versus Spiritual

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?

To Plan God’s Way, We Must Avoid Neglecting God in Our Planning

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?

To Plan God’s Way, We Must Recognize the Foolishness of Relying Solely on Human Wisdom and Strength

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?

To Plan God’s Way, We Must Seek, Trust, and Obey God’s Will

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?

1. The statement, “If the Lord is willing,” challenges us to discern God’s will as we plan.

Interpretation Question: How do we discern God’s will?

We discern God’s will by studying and obeying his Word.

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.

We discern God’s will by prayer.

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.

We discern God’s will by what God is doing in our hearts.

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.

We discern God’s will by getting godly counsel.

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.”

We discern God’s will by God’s sovereign control over events.

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?

2. The statement, “If the Lord is willing,” challenges us to not only discern God’s will, but also to trust God’s will, as we 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?

3. The statement, “If the Lord is willing,” challenges us ultimately to obey God’s will, as we plan.

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?

Further Principles for Planning

Here are two more principles to consider in planning God’s way:

1. To plan God’s way, we must discern the gifts God has given us and seek to maximize the use of them, whether they be natural talents or spiritual gifts.

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.

2. To plan God’s way, we must prayerfully make short and long-term plans.

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?

Conclusion

How should believers rely on God as they plan for the future?

To Plan God’s Way, We Must Avoid Neglecting God in Our Planning
To Plan God’s Way, We Must Recognize the Foolishness of Relying Solely on Human Wisdom and Strength
To Plan God’s Way, We Must Seek, Trust, and Obey God’s Will

Prayer Prompts

Pray for forgiveness for living independently of God by not pursuing his will and kingdom in every aspect of our lives.
Pray for God to grant us wisdom to plan, lead, and serve according to his will.
Pray for God to increase our faith, so we may trust him in difficult situations.
Pray for God to maximize the impact of our lives, families, churches, and nations for his kingdom.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^¹ MacArthur, J. F., Jr. (1998). James (p. 231). Chicago: Moody Press.

^² Hughes, R. K. (1991). James: faith that works (p. 203). Wheaton, IL: Crossway Books.

Related Topics: Christian Life

19. Stewarding Finances God’s Way (James 5:1-6)

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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?

To Steward Finances God’s Way, We Must Live in View of God’s Judgment

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 coming ^¹ (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?

To Steward Finances God’s Way, We Must Avoid Selfishly Hoarding Our Wealth

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)?

To Steward Finances God’s Way, We Must Avoid Acquiring Wealth by Dishonest Means

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?

To Steward Finances God’s Way, We Must Avoid Self-Indulgent, Luxurious Spending

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:

We are probably guilty of living in self-indulgent luxury when we assume that our money should always be used first to meet our own needs before God and others. Remember the greatest commands are loving God and others, not loving ourselves.
We are probably guilty of living in self-indulgent luxury when we waste, destroy, or discard what others could put to good use.
We are probably guilty of living in self-indulgent luxury when we become prideful about what we have and others don’t—maybe a watch, phone, other electronic toys, a house, or car.
We are probably guilty of living in self-indulgent luxury when we invest in things purely for status rather than usefulness. This can be true of our clothes, car, home, where we shop, or where we get our education from. If we’re thinking about how others will approve (or not approve) when purchasing something, it’s not a good sign.⁴

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)?

To Steward Finances God’s Way, We Must Avoid Abusing People, Including Ourselves, to Get It

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?

General Applications for Stewarding Wealth God’s Way

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.

1. To steward finances God’s way, we must trust in God instead of the security wealth brings (v. 17).

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.

2. To steward finances God’s way, we must practice being generous with our wealth (v. 18).

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).

3. To steward finances God’s way, we must focus on eternal dividends instead of temporal ones (v. 19).

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.

4. To steward finances God’s way, we must learn to be content with what God has given us.

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?

Conclusion

How can we steward our finances, God’s way?

To Steward Finances God’s Way, We Must Live in View of God’s Judgment
To Steward Finances God’s Way, We Must Avoid Selfishly Hoarding Our Wealth
To Steward Finances God’s Way, We Must Avoid Acquiring Wealth by Dishonest Means
To Steward Finances God’s Way, We Must Avoid Self-Indulgent, Luxurious Spending
To Steward Finances God’s Way, We Must Avoid Abusing People, Including Ourselves, to Get It

Prayer Prompts

Pray for forgiveness for not faithfully using God’s wealth, including selfishly hoarding, using dishonest means to gain wealth, luxurious living, abusing others and ourselves, not being content with what we have, and trusting in our wealth.
Pray for grace to be content with what we have and not continually pursuing more, which leads to anxiety, depression, and discord in relationships.
Pray for God to help us become more generous—both in supporting ministries which disciple believers and reach the lost and also in giving to those in need.
Pray for wisdom to use both our lives and finances to the best possible end, for God’s glory and the benefit of people.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

⁴ Accessed and adapted from Bruce Goetsch sermon on 6/9/20 from http://www.unionchurch.com/archive/110908.html

^⁵ MacArthur, J. F., Jr. (1998). James (p. 249). Chicago: Moody Press.

Related Topics: Christian Life

20. Patiently Enduring Trials (James 5:7-12)

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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?

To Patiently Endure Trials, We Must Develop a Hope in the Lord’s Return

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?

1. Living in light of Christ’s imminent return challenges us to be disciplined and holy, instead of complacent and compromised.

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.

2. Living in light of Christ’s imminent return helps us to be hopeful instead of discouraged, especially when going through trials.

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?

1. To grow in our hope of the Lord’s return, we must constantly pray for it.

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.

2. To grow in our hope of the Lord’s return, we must study eschatology.

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.

3. To grow in our hope of the Lord’s return, we must continually gather with other believers to encourage one another to be faithful.

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.

4. To grow in our hope of the Lord’s return, we must take the Lord’s Supper often.

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?

To Patiently Endure Trials, We Must Actively Serve the Lord and Others

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?

To Patiently Endure Trials, We Must Expect an Abundant Harvest

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?

To Patiently Endure Trials, We Must Trust God’s Sovereign, Gracious Control of Our Circumstances and the Outcome

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?

To Patiently Endure Trials, We Must Be Gentle with Others, Especially Those Who Fail Us

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.)?

To Patiently Endure Trials, We Must Continually Meditate on Scriptural Examples and Principles

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?

Joseph suffered as a slave and a prisoner for fifteen years before God exalted him to second in command over Egypt and then used him to save his family and other nations during a world-wide famine.
Moses was constantly criticized by the people he saved and led.
David was anointed as the future king and then persecuted by Saul for many years before becoming king.
Daniel was put in a lion’s den by his co-workers for simply praying regularly.
Jeremiah was imprisoned and called a traitor by the people he preached to.

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?

1. The prophets remind us that it is normal to suffer for practicing righteousness, and specifically for speaking for the Lord.

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.

2. The prophets remind us that it is not those without problems who are blessed by God, as the world often thinks, but those who suffer.

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.

3. The prophets remind us that understanding God’s full purpose in our suffering is not necessary to patiently endure 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.

4. The prophets also remind us that God’s purposes in our sufferings are good.

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?

To Patiently Endure Trials, We Must Practice Honesty in All Situations

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?

Conclusion

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.

To Patiently Endure Trials, We Must Develop a Hope in the Lord’s Return
To Patiently Endure Trials, We Must Actively Serve the Lord and Others
To Patiently Endure Trials, We Must Expect an Abundant Harvest
To Patiently Endure Trials, We Must Trust God’s Sovereign, Gracious Control of Our Circumstances and the Outcome
To Patiently Endure Trials, We Must Be Gentle with Others, Especially Those Who Fail Us
To Patiently Endure Trials, We Must Continually Meditate on Scriptural Examples and Principles
To Patiently Endure Trials, We Must Practice Honesty in All Situations

Prayer Prompts

Pray that our hearts, and that of the universal church, would increasingly desire and await Christ’s return. Pray that there would be an increased study of eschatology in the church, not to bring division, but to increase our hope in Christ and decrease our worldliness.
Pray that God would give us grace to patiently endure our trials—without impatience, discouragement, grumbling against one another, dishonesty, or falling into other sins.
Pray that God would draw us to a deeper study of his Word and, specifically, the stories of the prophets, through our trials.
Pray that God would produce a great harvest of righteousness in our lives, churches, communities, and nations, as we rely on him during our trials.
Pray that the Lord would come soon. Lord, come! Lord, come!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

^⁸ MacArthur, J. F., Jr. (1998). James (p. 261). Chicago: Moody Press.

^⁹ Guzik, D. (2013). James (Jas 5:12). Santa Barbara, CA: David Guzik.

Related Topics: Christian Life

21. Praying in All Seasons of Life (James 5:13-16)

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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?

When Suffering, Believers Should Continually Pray

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,

(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,

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?

When Happy, Believers Should Pray through Singing Praises to God

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.

The Normal Christian Life

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?

When Seriously Ill, Believers Should Receive Prayer from Their Spiritual Leaders

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.

Anointing with Oil

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.

Prayer of Faith

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:

1. Some believe the promise of the prayer of faith bringing healing is probably a general principle or promise, which doesn’t always happen.^⁸

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.

2. Some believe the promise of the prayer of faith bringing healing will always come true as long as the elders have enough faith.

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.

3. Others believe the prayer of faith bringing healing refers to special times when God makes his desire to heal someone absolutely clear and the elders pray in accordance with God’s revealed will.

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,

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

Neglected Ministry

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.

Procedure

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?

When Struggling with Sin, Believers Should, at Times, Confess to Others and Receive Prayer for Healing from Them

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.

General Principles for Practicing Confession

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.

General Principles for Those Hearing Confessions

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?

Conclusion

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.

When Suffering, Believers Should Continually Pray
When Happy, Believers Should Pray through Singing Praises to God
When Seriously Ill, Believers Should Receive Prayer from Their Spiritual Leaders
When Struggling with Sin, Believers Should, at Times, Confess to Others and Receive Prayer for Healing from Them

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?

Prayer Prompts

Pray for grace to grow in the discipline of prayer in all seasons of life—when suffering, happy, sick, and when struggling with sin and its consequences.
Pray for those struggling with physical, emotional, or spiritual sickness (including sin) that they may be healed, set free, encouraged, and drawn to God.
Pray for our elders that God may protect, encourage, and empower them to lead and equip the church.
Pray for our church (and churches) to grow in the discipline of mutual confession and prayer for one another—pray that God would help us cultivate transparent, healing relationships.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

^⁸ Hart, J. F. (2014). James. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 1956). Chicago, IL: Moody Publishers.

^⁹ Moo, D. J. (2000). The letter of James (p. 244). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

Related Topics: Christian Life

22. Principles for Effective Prayer (James 5:16-18)

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…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?

Prayer from an Individual Is Tremendously Powerful

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.

Prayer Is Affected by Our Righteousness or Lack of It

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.

Prayer Should Be Offered in Accordance with God’s Word

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.

Prayer Should Be Heartfelt—Not Rote and Thoughtless

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.

Prayer Should Be Specific

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.

Prayer Should Be Persistent

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?

Conclusion

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.

Prayer from an Individual Is Tremendously Powerful
Prayer Is Affected by Our Righteousness or Lack of It
Prayer Should Be Offered in Accordance with God’s Word
Prayer Should Be Heartfelt—Not Rote and Thoughtless
Prayer Should Be Specific
Prayer Should Be Persistent

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?

Prayer Prompts

Pray for grace to grow in the discipline of prayer—praying specifically, passionately, according to God’s Word, and with perseverance.
Pray for healing over those struggling with physical, emotional, or spiritual sickness (including sin).
Pray that God would use our national and global difficulties to bring repentance in the hearts of people and that he would heal our nations and our lands.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^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.

^⁴ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 384). Wheaton, IL: Victor Books.

^⁵ Guzik, D. (2013). James (Jas 5:15–16). Santa Barbara, CA: David Guzik.

Related Topics: Christian Life

23. Performing Rescue Missions in the Church (James 5:19-20)

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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?

To Perform Rescue Missions, We Must Understand that Lost People Are Part of the Visible Church

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 knowledge ^²

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?

To Perform Rescue Missions, We Must Recognize the Warning Signs

…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:

1. Be careful of views that teach there are errors in Scripture and that the Bible or parts of the Bible are not trustworthy.

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.

2. Be careful of errant views about Jesus.

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.

3. Be careful of any doctrine that changes the gospel.

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.

4. Be careful of those who would deny the need for holiness after salvation, either through doctrine or practicing unrepentant sin—again the antinomian error.

Again, in Ephesians 5:3-6, Paul said,

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?

To Perform Rescue Missions, We Must Reach Out to Those Who Have Wandered

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?

1. Throughout the process, we must pray for the wandering person.

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.

2. We must make sure that we have the correct information.

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.

3. We must discern who would be best to approach the person.

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?”

4. Before confronting the person, we must arm ourselves with relevant Scriptures.

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.

5. Throughout the discussion, we must be gentle and noncombative—trusting that God changes hearts, not us.

Second Timothy 2:24-26 (NIV) says,

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.”

6. If there is no repentance, we must be willing to follow the New Testament guidelines on church discipline, including, eventually, separating from them.

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

7. Finally, throughout this process, we must be willing to take the risk of being misunderstood and even demonized, as we seek to help people who have gone astray.

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?

Conclusion

How can we perform rescue missions in the church—helping wandering brothers and sisters who have turned away from Christ in doctrine or practice?

To Perform Rescue Missions, We Must Understand that Lost People Are Part of the Visible Church
To Perform Rescue Missions, We Must Recognize the Warning Signs
To Perform Rescue Missions, We Must Reach Out to Those Who Have Wandered

Prayer Prompts

Pray for God to protect our church members from the evil one and temptation, and if any are caught in some sin or false doctrine, that God may deliver them.
Pray for God to restore and heal those within denominations who have fallen into major error and practice—pray for God to restore his Bride.
Pray that God would give us his love and his wisdom so we can effectively reach out to those struggling or in rebellion.
Pray that God would strengthen our church through his Word and unify us through his love.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

^¹ MacArthur, J. F., Jr. (1998). James (p. 286). Chicago: Moody Press.

^² MacArthur, J. F., Jr. (1998). James (p. 286). Chicago: Moody Press.

³ Accessed 9/22/2020, from https://bible.org/seriespage/lesson-25-god%E2%80%99s-search-and-rescue-ministry-james-519-20

Related Topics: Christian Life

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14. How to Resolve Conflict (James 4:1-3)

To Resolve Conflict, We Must Be Careful of Our Tendency to Blame Others

The Origin of Our Tendency to Blame

To Resolve Conflict, We Must Battle Sin in Our Hearts

1. To resolve our inner conflict (and resolve or prevent outer conflict), we must recognize wrong attitudes and repent of them.

2. To resolve our inner conflict (and resolve or prevent outer conflict), we must be filled with the Spirit.

3. To resolve our inner conflict (and resolve or prevent conflict), we must choose to focus on others’ desires rather than our own.

To Resolve Conflict, We Must Develop a God-Centered Prayer Life

1. Be careful of a lack of prayer.

2. Be careful of praying selfishly.

Conclusion

Prayer Prompts

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15. Combatting Worldliness (James 4:4-6)

To Combat Worldliness, We Must Fear God’s Discipline

1. Some believe enemies of God refers to professing believers in the church who were not truly saved.

2. Others believe enemies of God refers to how God will act as an enemy to unfaithful, worldly believers, in the sense of disciplining them.

To Combat Worldliness, We Must Understand God’s Committed Love

1. We come to know God’s love more by reading and studying his Word.

2. We come to know God’s love more through prayer.

3. We come to know God’s love more through being with God’s people.

To Combat Worldliness, We Must Seek God’s Greater Grace

1. To experience greater grace, we must repent of our sins.

2. To experience greater grace, we must humble ourselves before God through prayer.

3. To experience greater grace, we must humble ourselves before other believers.

Conclusion

Prayer Prompts

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16. Experiencing Spiritual Revival (James 3:13-18)

To Experience Revival, We Must Submit to God’s Authority

1. We submit to God by knowing and obeying his Word.

2. We submit to God by trusting his will for our lives, especially when things don’t make sense or are difficult.

3. We submit to God by recognizing that not submitting to him means that we are already submitting to the devil.

To Experience Revival, We Must Resist the Devil

1. We resist the devil by knowing and faithfully applying Scripture.

2. We resist the devil through a righteous life.

3. We resist the devil through faithful fellowship.

4. We resist the devil through prayer.

To Experience Revival, We Must Pursue Intimacy with God

God’s Promise

Israel’s Example

Christ’s Example

To Experience Revival, We Must Genuinely Repent of Sin

Condemnation vs. Conviction

To Experience Revival, We Must Approach God Expectantly, in Faith

1. For some, being exalted means that God will deliver them from God’s discipline or the consequences of their sin.

2. For some, being exalted means a restoration of intimacy with God.

3. For others, being exalted means that God will restore their calling.

4. For some, being exalted referred to experiencing true salvation.

Conclusion

Prayer Prompts

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17. Lord, Help Your Church Not Speak Evil of One Another! (James 4:11-12)

To Not Speak Evil of Others, We Must Cultivate Right Thoughts About Them

Applications for All Relationships

To Not Speak Evil of Others, We Must Obey God’s Law of Love Instead of Rebelling Against It

To Not Speak Evil of Others, We Must Submit to God Instead of Trying to Be God

To Not Speak Evil of Others, We Must Correctly Evaluate Ourselves

Properly Evaluating Ourselves

1. To properly evaluate ourselves, we must spend more time in God’s presence.

2. To properly evaluate ourselves, we need God’s people to speak in our lives.

Conclusion

Prayer Prompts

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18. Planning God’s Way (James 4:13-17)

Secular versus Spiritual

To Plan God’s Way, We Must Avoid Neglecting God in Our Planning

To Plan God’s Way, We Must Recognize the Foolishness of Relying Solely on Human Wisdom and Strength

To Plan God’s Way, We Must Seek, Trust, and Obey God’s Will

1. The statement, “If the Lord is willing,” challenges us to discern God’s will as we plan.

2. The statement, “If the Lord is willing,” challenges us to not only discern God’s will, but also to trust God’s will, as we plan.

3. The statement, “If the Lord is willing,” challenges us ultimately to obey God’s will, as we plan.

Further Principles for Planning

1. To plan God’s way, we must discern the gifts God has given us and seek to maximize the use of them, whether they be natural talents or spiritual gifts.

1. Some believe the promise of the prayer of faith bringing healing is probably a general principle or promise, which doesn’t always happen.^⁸