11. True Saving Faith: A Faith that Works (James 2:14-26)

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What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself. But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear. But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.

James 2:14-26 (NET)

What is true saving faith? Christ made very clear in his teachings that it is possible to have a false faith. In Matthew 7:21-23, he said that in the last days, many would call him “Lord, Lord” and declare all the righteous works which they had done in his name, but he would tell them, “Depart from me, you workers of iniquity, I never knew you” (paraphrase). He also gave two parables, the Parable of the Weeds and the Parable of the Fish in Matthew 13, which demonstrated that in his kingdom there were weeds (false believers) and wheat (true believers), good fish (true believers) and bad fish (false believers). At the end of the age, the angels will sort them out, and the false will be thrown into the fire. Among Christ’s disciples, there was exhibit one—Judas. He preached from village to village, did miracles along with the other disciples, but eventually denied Christ. Throughout his ministry, Christ taught that one of the disciples was a devil (John 6:70), that all the disciples were “clean,” except one (John 13:10)—referring to being cleansed from sin—and that one of the disciples would deny him. Judas was never saved, though he professed Christ, followed him, and served him.

That is exactly what James is dealing with in this text, and it’s one of the wider themes of the epistle. According to James 1:1, the book of James was written to Jewish Christians who were scattered abroad. Most likely, they were scattered because of persecution. Throughout the letter, James challenges these believers about what genuine faith looks like. They were going through persecution, and because of it, some began to think God was tempting them to do evil (Jam 1:13). Some were mistreating the poor amongst the congregations (Jam 2:1-6). They were fighting amongst one another, and some were murdered because of the conflict (Jam 4:1-3). Therefore, with a shepherd’s heart, James corrects these Jewish believers by challenging them to consider what true faith looks like.

It is clear from James’ argument in this text about how true faith always results in godly works, that some of these Jewish Christians believed that obedience to God’s Word wasn’t necessary. In 2:18, he illustrates an apparent statement by one of them, “But someone will say, ‘You have faith and I have works.’” James then interrupts and says, “Show me your faith without works and I will show you faith by my works.” It appears that these Jews had experienced a pendulum swing when they became followers of Christ. Before their conversion, they, no doubt, felt burdened by the legalistic focus of Judaism, especially as the rabbis kept adding laws to God’s law—often called the traditions of the elders (Mk 7:1-3). When they heard about salvation by faith alone, as taught by the gospel, they were attracted. But some of them assumed that this gospel meant that obedience to God’s Word wasn’t needed at all. It led many of them into antinomianism, which means “to live without law.” James strongly condemns this belief in James 2:14-26, teaching that true faith will always produce godly works.

James 2:14-26 is probably the most urgent and challenging text in the epistle and also the most controversial. Because of James’ focus on the relationship between faith and works, Roman Catholic theology has used this text to teach that people are not saved by faith alone and that works, like penance, taking the Lord’s Supper, and participating in baptism, are needed along with faith for one to be saved. In addition, amongst evangelicals (those who believe in salvation by faith alone), some argue that true saving faith means simply believing in the elements of the gospel—that we are all sinners, Christ died for our sin and rose from the dead—but that following Christ and repenting of sins are not necessary aspects of true salvation. As long as one has intellectual belief in the gospel, that is enough for salvation. And since saving faith does not necessarily include following Christ and repentance of sins, salvation does not necessarily need to result in good works, which contradicts James’ teaching in this text. Some would even say you can take Christ as Savior without taking him as Lord. This view is called Free Grace theology. Opponents call it Easy Believism. This text, properly understood, contradicts both Roman Catholic theology and Free Grace theology. Salvation is not by works but always produces works.

The doctrine within James 2:14-26 was important to the first recipients, and it is extremely important to us. It teaches us the difference between a living faith—a faith that saves and changes a person—and a dead faith—which doesn’t affect a person’s life at all. Twice within the text, James mentions the possibility of having dead faith (v. 17, 26).

Other biblical writers warn about the same possibility of having dead faith. In 2 Corinthians 13:5, Paul said, ^“Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!” Also, John wrote a whole book addressing the topic of assurance of salvation—knowing that we are truly saved. In 1 John 5:13 he said, “I have written these things to you who believe in the name of the Son of God so that you may know that you have eternal life.”

In this study, we will consider four aspects of what true saving faith is, contrasting it with false faith. As we consider this text, we must make sure that our faith is alive—that it is producing fruit in accordance with true faith.

Big Question: What aspects of true saving faith are taught in James 2:14-26?

True Saving Faith Includes More Than Simply Professing the Right Words

James 2:14-17

When James says, “What good is it … if someone claims to have faith but does not have works? Can this kind of faith save him?” in the Greek, the construction of his rhetorical question requires a negative answer.^¹ He is saying it is possible to have a “kind of faith” which doesn’t save. What type of faith is he referring to? He is talking about a faith that leads only to a profession—someone who simply “claims to have faith” (v. 14) but doesn’t live in accordance with his claim.

He gives an illustration of a brother or sister in the church who is poor—lacking clothes and food. One particularly pious believer, instead of helping him, offers a prayer of blessings, “Go in peace, keep warm and eat well” (v. 16). James argues, what good is that?

In context, James has already argued that those with true faith care for the needy. In James 1:26-27, he said,

If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.

He taught that religion that doesn’t lend itself to caring for the needy, such as orphans and widows is not genuine. In fact, the Jews in this congregation were not only neglecting the poor but dishonoring them. In James 2:1-11, he described a church that practiced partiality and prejudice. When a wealthy person visited the church, they put him in the place of honor, but when a poor person visited, they dishonored him—telling the poor to stand or sit on the floor. By showing partiality, they were committing evil and would come under God’s judgment. James 1:12-13 says, “Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.” This judgment certainly refers to God’s disciplining believers who neglect the needy, but again in context, it also refers to God’s judging those who simply have a profession of faith, who are not truly saved. James 1:22 (ESV) says, “be doers of the word, and not hearers only, deceiving yourselves.” A faith that doesn’t do God’s Word, including caring for the needy, is not genuine.

John taught the same thing about true faith. First John 1:13 says, ^“But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” Likewise, Christ taught that when he returns, those who called him Lord but didn’t care for the least of these (by clothing and feeding the poor and visiting them in prison) would be cast into eternal darkness (Matt 25:41-46).

Faith that does not lead us to a lifestyle of good works, including caring for the needy, is not genuine. It’s just a profession. It’s just lip-service. That “kind of faith” does not save.

Unfortunately, there are many like this in the church. A great number of them tend to be second or third generation Christians or later. Their parents (or grandparents) experienced genuine conversion that turned them away from living lifestyles that were antagonistic to God and his Word, but the children commonly grow up in the church, learn the vocabulary of the gospel, but never experience the power of the gospel. Titus 1:16 says, “They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.” Consequently, many substitute Christian words for a Christian lifestyle.

Warren Wiersbe said this:

People with dead faith substitute words for deeds. They know the correct vocabulary for prayer and testimony, and can even quote the right verses from the Bible; but their walk does not measure up to their talk. They think that their words are as good as works, and they are wrong.^²

In fact, Christ used this same type of language when describing the Pharisees who were not truly saved. He said they “honored God with their lips, but their hearts were far from him” (Matt 15:8 paraphrase). Also, in Matthew 21:28-32, Christ gave a parable of two sons. With the first, when commanded by the father to work in the vineyard, he initially refused but then later went to work. With the second, the father commanded him as well; except this brother agreed but never went. Christ used this story to describe how tax collectors and sinners who initially rejected God were entering the kingdom when the Pharisees, who simply gave mouth service, would not.

There are many like this in the church. They use Christian terms and phrases like, “Christ is Lord!” “The Bible is God’s Word!” “Prayer is powerful!” “Abortion is wrong!” and “I am an evangelical!” They may even stand in the pulpit and teach, but they lack the kind of faith which changes their lives—producing good works, including caring for those in need.

Does our confession of faith come with more than words? Are we simply talkers or even teachers who don’t live out our faith? James warns us that a faith which is only demonstrated through words is not salvific.

Application Question: In what ways have you seen Christian vocabulary without Christian living amongst those who profess faith in Christ? Why is this so prevalent in the church? What types of needs are around you and your church? In what ways can you and your church better meet the needs of those around you?

True Saving Faith Includes More Than Having Right Theology

But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that—and tremble with fear.

James 2:18-19

After using the illustration of a professing believer simply mouthing religious words to another believer in need, James describes a snippet of a hypothetical conversation by a believer who has a liberal view of the relationship between faith and works. He believes one can exist without the other. His words to a professing believer can be paraphrased like this, “You have faith in God, but it shows up in loving theology. You are not gifted in giving, serving, mercy, or evangelism, so you don’t do it and that’s fine. I have faith as well, but my gift is serving others and living out the practical aspects of the faith. It’s OK for us to be different. I serve and you think and talk.” James interrupts this hypothetical conversation and says, “Show me your faith without works and I will show you faith by my works” (v. 18). Essentially, James argues that apart from works, genuine faith cannot be discerned. There is no proof! True faith always results in “boots on the ground”—a life that repents of sin and follows Christ. Paul even commanded those he preached to, to bear fruits worthy of repentance. In Acts 26:20 (NLT), Paul preached “that all must repent of their sins and turn to God—and prove they have changed by the good things they do.”

James then argues for the insufficiency of orthodox doctrine alone by pointing out that even demons have right theology but are not saved (2:19). John MacArthur’s comments on this are helpful:

As far as factual doctrine is concerned, demons are monotheists, all of whom know and believe there is one true God. They also are very much aware that Scripture is God’s Word, that Jesus Christ is God’s Son, that salvation is by grace through faith, that Jesus died, was buried, and raised to atone for the sins of the world, and that He ascended to heaven and is now seated at His Father’s right hand. They know quite well that there is a literal heaven and a literal hell. They doubtless have a clearer knowledge of the millennium and its related truths than does even the most devoted Bible scholar. But all of that orthodox knowledge, divinely and eternally significant as it is, cannot save them. They know the truth about God, Christ, and the Spirit, but hate it and them.^³

Demons have better theology than most, if not all of us. When demons met Christ in Scripture, they often bowed down and declared that he was the Son of God (Lk 4:41). They even understood their future end; they asked Christ to not torment them before the time and to not send them to the abyss (Matt 8:29, Lk 8:31). However, their theology is void of commitment to practice what God’s Word says. It is possible to be a theological scholar and yet be lost. That’s exactly what most of the Pharisees, scribes, and Sadducees were. They studied the Bible, copied it, and taught it. But they did not incarnate the Bible’s message; they did not live out what it said and ultimately rejected the messiah who Scripture taught about.

True salvation includes not only orthodoxy (right doctrine) but also orthopraxy (right practice). In 1 Timothy 4:16, Paul said this to Timothy, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.” Paul warned Timothy about this because it’s so easy to separate theology (what one believes and teaches) and practice (how one lives). Without persevering in both, we may prove that we are not saved and also lead others into darkness. True faith is more than simply having right theology!

Application Question: How is it possible for a person to love the Bible and theology and yet not truly be born again? How have you seen people and churches minimize either the need for right doctrine or serving others? How can we keep ourselves (and the church) from either extreme?

True Saving Faith Includes More Than Having Emotional/Charismatic Experiences

You believe that God is one; well and good. Even the demons believe that—and tremble with fear.

James 2:19

Not only does James declare that having right theology is not proof of true salvation but also emotional or spiritual experiences. When describing the demons, he declared that they not only have right theology—believing that there is only one God and not multiple gods—they also “tremble with fear” of God, which is more than many believers do. They have an emotional and physical response to God, but it doesn’t save them.

Unfortunately, many in the church when giving proof of their faith point to some emotional or charismatic experience they had—maybe at a church when they gave their life to Christ, they spoke in tongues or prophesied. But these by themselves are not proof of salvation. In Matthew 13:20-21, Jesus described the person who received God’s Word upon shallow ground. He said,

The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away.

This person seemingly had a charismatic “salvation experience,” receiving the gospel with joy, but when trials came, he eventually fell away. Often people with charismatic salvation testimonies are immediately put in leadership or in front of crowds, which can at times hurt their infant faith and contribute to their falling away. For this reason, Paul warned against putting new converts into church leadership because they could fall into the condemnation of the devil (1 Tim 3:6).

When considering charismatic experiences as proof of salvation, it should be remembered that Judas cast out demons and healed people but wasn’t truly born again. Also, in the Old Testament, God chose to use a false prophet named Balaam to not only prophesy blessings over Israel but also to give a prophecy about the coming messiah (Num 24:17), and yet Balaam was not saved (Num 22-24). He was a false prophet who helped Moab tempt Israel into sexual immorality and the worship of Baal. Even Caiaphas, the high priest who helped crucify Jesus, prophesied that Jesus would die for the nation, though he wasn’t saved (John 11:49-51). In addition, the false professors who approach Christ in the last days saying, “Lord, Lord,” will point to their charismatic experiences (prophecy and mighty works) as proof of their salvation (Matt 7:22-23), but Christ will declare to them that he never knew them.

Maybe, there were some Jewish believers pointing to their emotional or charismatic experiences as proof of their conversion. However, James implies by pointing out that demons also have emotional/physical responses to God, that those experiences alone don’t prove one is saved. In the Gospels, we see demon possessed people falling down before Christ and having seizures (Mk 9:26, Lk 8:28). Sadly, some churches teach that these types of experiences are proof of God’s blessing. Sometimes, they might just be proof of demonic activity. Emotional and charismatic experiences alone are not proof of true salvation.

Application Question: Why is it important to establish that emotional/charismatic experiences are not proof of salvation or God’s working? How are emotional/charismatic experiences, at times, overly exalted and abused within the church?

True Saving Faith Is Proven by a Pattern of Obedience to God’s Word, Including Willingness to Sacrifice for God

But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.

James 2:20-26

Finally, James adds two illustrations of saving faith in Abraham and Rahab. Abraham, when asked by God to sacrifice his son, Isaac, obeyed God immediately (Gen 22). Right before killing Isaac, God stopped him and provided a ram for slaughter. Hebrews 11:19 teaches that Abraham was willing to kill Isaac because he believed God would raise him from the dead. Since this would have been the first resurrection, Abraham’s obedience to God’s Word was a big act of faith.

Rahab was a harlot living in the town of Jericho. Because of Israel’s deliverance from Egypt and some of their conquests in the wilderness, the people in Jericho heard about how great Israel’s God was and feared him. When Rahab heard about the works of Israel’s God, she not only feared God but believed he was the true God (Josh 2:8-11). In response, she hid the Jewish spies from the authorities in Jericho and asked the spies to deliver her and her family when they conquered the city. She was spared, became part of Israel, and eventually became part of Christ’s lineage. Her actions in protecting the Israelite spies and committing treason to her people was a great act of faith. She was willing to put her life in danger, leave her people, property, and assumedly her life of prostitution to follow the God of Israel. True faith produced great works in the lives of these two Old Testament believers.

Though James is arguing that true faith always results in works and not that one is saved by faith plus works, some have misunderstood his teaching. In fact, in verse 21, when James said, “Was not Abraham our father justified by works when he offered Isaac his son on the altar?” this verse really troubled Martin Luther. The apparent contradiction with Paul’s teaching on justification by faith alone caused Luther to call the book of James a “book of straw” and to wonder if James even wrote it.⁴ How can verses like Romans 4:5, which says, “But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness” and James 2:21, which says, “Was not Abraham our father justified by works…?” correspond with one another?

Even though Martin Luther misunderstood this text, as does Roman Catholic theology, James is not teaching that works and faith are needed for one to be saved. As mentioned previously, James is teaching what all Scripture teaches, that true salvation will produce good works. That is clearly James argument in verses 20-26 as demonstrated by two things:

1. In Scripture, the word “justify” can have two meanings. One means to acquit or to declare righteous, as in a court case, which is how justification is used when referring to salvation (Rom 4:5). The second means to vindicate or prove that one is righteous. For example, in 1 Timothy 3:16, Paul said this:

And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory.

To be “vindicated by the Spirit” refers to Christ being raised from the dead. By resurrecting Christ who was put to death on false charges, God’s Spirit proved to everybody that Jesus was righteous. This is the sense in which James is using the word, justify. Abraham’s and Rahab’s works proved that they were righteous—meaning saved. It was not by doing them that God saved them and declared them righteous.

2. Also, proof that James is not referring to Abraham being saved by works is the fact that he refers to an event that happened at least thirty years after he was saved. James 2:23 says, “Now Abraham believed God and it was counted to him for righteousness.” This verse comes from Genesis 15:6 when Abraham looked up at the stars and believed that God was going to multiply his children as the stars. It wasn’t until Genesis 22 that Abraham obeyed God by seeking to sacrifice his son, Isaac. Abraham’s works in Genesis 22 simply proved that Abraham had faith in God and that he had already been declared righteous, many years earlier. In fact, Abraham was probably saved before Genesis 15. In Genesis 12, in obedience to God, Abraham left his home and family and moved to Canaan, which God said he would give him. Abraham was included in Hebrews 11, the heroes of the faith chapter, for that great step of faith (v. 8).

How Were OT Believers Saved?

Abraham being declared righteous because of his faith is also important to understand because some people think believers in the Old Testament were saved by works and that believers in the New Testament are saved by faith, which is wrong. God has always saved people and declared them righteous based on their faith. Even before they fully understood all the details about the coming messiah, God was applying his future death to their account. Revelation 13:8 (NIV) says this: “All inhabitants of the earth will worship the beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.” In what way was Christ slain from the creation of the world? In the sense that his death has been applied to those with faith from the creation of the world. Even the required Old Testament sacrifices always pointed to Christ’s future atoning death.

James was not teaching that salvation came through a combination of works and faith, as Catholic theology teaches, but that true works always prove faith. God gave Abraham righteousness based on his faith over thirty years before he attempted to sacrifice his son. And with Rahab, when she heard about God’s great exploits and believed in him, she also was given righteousness. Her hiding of the Jewish spies and potentially endangering her life only proved that she had genuine faith.

Applications

What are some applications about saving faith that we can take from the lives of Abraham and Rahab?

1. True saving faith is always based on the revelation of God’s Word. James 1:18 says, “By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.” God speaks and we believe and obey. In the New Testament, God has given us his gospel—that Christ died on the cross for our sins and rose from the dead so that we can be saved. We are called to believe it and follow Christ. In John 1:12-13, Christ said:

But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

Have we truly believed in the gospel in such a way that changes both the direction of our lives and our eternal destiny? True faith in the gospel does both.

2. True saving faith is costly. For both Abraham and Rahab, following God meant bearing a tremendous cost. For Abraham, that meant potentially losing his son, Isaac. For Rahab, it meant endangering her life as she obeyed God and disobeyed the government by hiding the spies. Likewise, in Luke 14:26-27, Christ said,

If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple. Whoever does not carry his own cross and follow me cannot be my disciple.

True faith always has a cost, even if that only means giving up lordship of our lives to Christ.

This is especially important to consider, as many in the Free Grace Theology camp believe becoming a disciple of Christ is secondary to salvation. Christ’s challenge to take up one’s cross and become a disciple, for them, is a second step after conversion, instead of an aspect of true saving faith. First, one believes (referring to intellectual belief) and is saved; then, hopefully, that person commits and becomes a disciple, which includes taking up one’s cross. However, every believer in Scripture is called a disciple of Christ. And in Matthew 10:33, Christ declares that if we deny him before others (meaning not taking up our cross and being willing to suffer for him), he will deny us before the Father (cf. 10:38-39). Salvation is costly in that it cost Christ his life, but it’s also costly for us, as we in response take up our cross and follow him (Lk 14:26-27).

Practical Examples of Costly Faith

What might this costly faith look like in our lives practically? Bruce Goettsche, Pastor of Union Church in Illinois, said this:

It is seen in the person who continues to praise God in spite of a devastating diagnosis.
It is seen in the person who refuses to give in to the temptations of the world to despair, to live beyond our means, to live with no regard for our commitments.
It is seen in those who make the tough decision to put God first even if it means missing out on some of the things others do.
It is seen in the person who continues to love a person even though they have been repeatedly unkind.
It is seen in those who give what they have to alleviate the needs of others rather than indulge ourselves.
It is seen in the person who refuses to give in to anxiety because of their trust in God’s wisdom and timing.
It is seen in those who do what is right even though everyone else is doing what is wrong.⁵

How is God calling you to carry your cross as an act of true faith?

Application Question: Why are works such an important indicator of true faith (cf. Ez 36:26-27, 2 Pet 1:5-10)? What type of cross is God calling you to carry as you follow him?

Conclusion

James challenges Jewish Christians who had turned away from legalistic law-keeping in Judaism to an antinomian form of Christianity. They thought salvation by faith meant that they didn’t have to obey God’s Word at all. But James teaches that true faith changes believers in such a way that repenting of sin and doing good works will always be progressive staples of their lives. Consider Ezekiel’s prophecy about God’s work in a believer’s salvation in the New Covenant:

I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.

Ezekiel 36:26-27

The reason true believers will obey God’s Word and practice good works is because in salvation God radically changes them. He gives them his Spirit, and they become new creations in Christ—the old has passed away and the new has come (2 Cor 5:17). God removes their stony heart—breaking the power of their sin nature—and gives them a new heart—a new nature that wants to obey his Word. By his Spirit, he works in them to obey his statutes. Sanctification is a process; it doesn’t happen all at once. But, nevertheless, it begins at conversion when a person receives the Holy Spirit, and the Holy Spirit begins to make them holy. The fruit of the Spirit will be evident to some extent in a true believer’s life. In fact, in Matthew 7:16-20, Jesus said:

You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.

Our salvation is not an ineffective salvation that doesn’t radically change us. It affects every aspect of our person, and the fruits will be progressively present. What are aspects of true, saving faith?

True Saving Faith Includes More Than Simply Professing the Right Words
True Saving Faith Includes More Than Having Right Theology
True Saving Faith Includes More Than Having Emotional/Charismatic Experiences
True Saving Faith Is Proven by a Pattern of Obedience to God’s Word, Including Willingness to Sacrifice for God

Prayer Prompts

Pray that our faith and that of our brothers and sisters would be more than words, theology, and emotions—that it would be a faith that works by actively loving God and others. Pray that we would excel in serving God and others in this coming season.
Pray that if there are any among us with a dead faith or no faith at all, that God could convict them of sin and Christ’s righteousness and convert them, so that they follow Christ wholeheartedly. Pray this also for friends and relatives who don’t know the Lord.
Thank the Lord for his salvation and that he continually changes us by his Spirit into his image.

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. 124). Chicago: Moody Press.

^² Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 354). Wheaton, IL: Victor Books.

^³ MacArthur, J. F., Jr. (1998). James (p. 131). Chicago: Moody Press.

⁴ Weaver, Paul. Introducing the New Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 3) (Kindle Locations 1713-1719). Kindle Edition.

⁵ Accessed 2/25/20 from http://www.unionchurch.com/archive/091408.html

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12. How to Control the Tongue (James 3:1-12)

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Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly. For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well. And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell. For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.

James 3:1-12 (NET)

How can we control the tongue?

After describing how true saving faith always leads to good works in James 2:14-26, James focuses his attention on the tongue. He does this because the tongue always reveals who we are, including whether we have true faith. In Luke 6:43-45, Jesus said:

For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles. The good person out of the good treasury of his heart produces good, and the evil person out of his evil treasury produces evil, for his mouth speaks from what fills his heart.

It’s impossible for people to hide who they are for long—their words will always reveal what’s in their hearts. According to Christ, a good tree cannot produce bad fruit, and a bad tree cannot produce good fruit. Whatever fills our hearts will ultimately come out. Therefore, James challenged these Jewish Christians to consider the fruit of their tongues and what it revealed about their faith; but also, he challenged them to sanctify their tongues.

This is not the first time James mentioned the importance of the tongue as a proof of true faith. In James 1:26, he said, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” True faith always results in a changed language. It does not result in perfect language, but it should be different.

It is clear, since James mentions the tongue in each chapter of his book, that these Jewish Christians were really struggling with their words, especially in speaking evil of one another. In James 1:19, he said, “…Let every person be quick to listen, slow to speak, slow to anger.” In James 2:12, he said, “Speak and act as those who will be judged by a law that gives freedom.” In James 3, half the text is about the tongue. In James 4:11, he commanded them to “not slander one another” (NIV). In James 5:12, he said to them, “… But let your ‘Yes’ be yes and your ‘No’ be no, so that you may not fall into judgment”—essentially, he commanded them to stop lying. The mouths of these Jewish believers were causing damage in their churches, and James challenged their faith and encouraged them to live it out through their language.

This is the paradox of true believers. Because we have been born again, we have been changed—we are new creations in Christ (2 Cor 5:17). We have new natures, and therefore, we should be different. However, we must continue to grow in this sanctification—seeking to look more like Christ daily. This is what James challenges these believers about in this text—specifically focusing on their language.

Spiritual Maturity

James 3:2 says, “For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.” In this, we see another reason James encouraged these Jewish believers to develop a sanctified tongue. A sanctified tongue is a proof of spiritual maturity. When James says, “If someone does not stumble in what he says, he is a perfect individual,” he is not referring to being perfect in the sense of being sinless. He is referring to becoming mature. This is one of James’ major themes in the letter. In James 1:4, he said, “Let perseverance finish its work so that you may be mature and complete, not lacking anything.” The word “mature” in James 1:4 is the same as “perfect” in 3:2. One of God’s goals for believers is for them to become mature in the faith, and he often uses trials to create that in our lives. The weight of trials, as we submit to God in them, creates a mature character in us, including the ability to control our tongues. As James suggests, if we can conquer our tongues—not practicing lying, complaining, crude or ungodly jokes and comments—then, we will be able to control the rest of our bodies. This means that the person with godly speech demonstrates that he also has developed the ability to control his anger, his lust, and his worry, among other things. And the person who has loose lips probably struggles in all the other areas. Our tongues are windows into our spiritual lives, whether we are aware of it or not. Therefore, James gives us even more reason to seek to control our tongues. A controlled tongue is not only proof of true saving faith, but it is also proof of spiritual maturity.

In James 3:1-12, he gives us insights on controlling our tongues. He will do this in part by using eight metaphors of the tongue—a bit in the mouth of a horse, a rudder of a ship, a fire, untamed animals, a restless evil, poison, a tree, and a spring.

Big Question: According to James 3:1-12, how can believers control their tongues?

To Control the Tongue, We Must Recognize that God Will Judge Our Words

Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.

James 3:1

When James says, “Not many of you should become teachers,” he was not trying to dissuade those who were truly called to ministry. Because of the great respect given to Jewish teachers, many were seeking to become rabbis for selfish reasons. When considering the Pharisees, Christ said this about them:

They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. They love the place of honor at banquets and the best seats in the synagogues and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’

Matthew 23:5-7

Unfortunately, their ministry became all about seeking the applause and favor of people, instead of the applause and favor of God. They loved being called ‘Rabbi,’ which means “master” or “great one.”¹ Rabbis were given tremendous respect in the Jewish culture. In fact, if one’s parents were captured by an enemy, duty dictated that a person should rescue the rabbi first.^² It is very easy to see how pursuing the ministry really became a power grab, instead of a genuine desire to serve others.

Sadly, this often happens in churches today. People pursue the ministry to be called “doctor,” “pastor,” or even “deacon”—to be honored and served by others, instead of serving people. In Matthew 20:25-28, Jesus confronted this spirit in his disciples when he said:

… You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. It must not be this way among you! Instead whoever wants to be great among you must be your servant, and whoever wants to be first among you must be your slave—just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.

Ministry should be pursued for more opportunities to serve God and others and not to be served or honored.

With that said, James gave these Jewish believers another reason to not wrongly pursue teaching positions. He said that those who teach will receive a greater judgment (3:1). As mentioned, by teaching and serving in ministry, one has a greater capacity to serve God and others, but one also has a greater capacity to hurt others and dishonor God. Many people have been hurt in the church because of the ungodly words and actions of a person in leadership.

In light of this, here are some practical insights concerning teachers ³:

Teachers must be chosen carefully. In 1 Timothy 5:22, Paul said, “Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure.” When the wrong teachers are put into leadership, the results can be disastrous—even leading some members of the church to leave the faith. By selecting wrong teachers, we share in their sins.
Teachers must prepare diligently. In 2 Timothy 2:15 (NIV), Paul said, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Part of the reason there is so much weak teaching and false teaching in the church is because there is laziness behind the pulpit. It takes hard work to understand a text, draw out its applications, and teach it well. Therefore, teachers must work hard.
Teachers must live consistently. In 1 Timothy 4:16 (ESV), Paul said, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” When a teacher doesn’t live what he teaches, it will be destructive for his own spiritual life and also for those who listen to him. Teachers must practice what they preach.
Teachers must keep learning and growing. In 1 Timothy 4:15 (ESV), Paul said, “Practice these things, immerse yourself in them so that all may see your progress.” After challenging Timothy to be devoted to the public reading of Scripture, preaching, and teaching, Paul tells him to “immerse” himself in these practices, so everyone would see his progress. In Matthew 10:25, Christ taught that “it is enough for the disciple to become like his teacher.” Our teachers set our spiritual ceiling, and therefore, they must be continually growing.

Though James is specifically speaking about teachers, his words apply to everyone. We all have a tendency to sin with our words and affect those who listen to us. With teachers, their judgment is greater because, presumably, they have greater knowledge of God’s Word and because their words affect more people.

With that said, understanding how God holds us accountable for our words is important for learning how to control them. We each will be judged by our words, and the more responsibility God gives us, the greater the judgment. The parent raising children has a greater accountability than the single person. The supervisor overseeing many employees has a greater accountability than the person overseeing no one. The schoolteacher is accountable for the students in his classroom. We all affect someone with our words and therefore will be held accountable for how we use them.

In Matthew 12:36-37, Christ said, “I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned.” Some versions say we will be judged for “every idle word.” Likewise, Matthew 5:19 says,

So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

God will judge us for our words. When we truly understand this, it should encourage us to be sober and wise with our speech.

Application Question: How have you seen or experienced how pastors/teachers negatively affect the spiritual lives of those they teach? In what ways have specific pastors/teachers been a blessing to your spiritual life? How should the fact that God will judge each one of our words affect how we speak?

To Control the Tongue, We Must Recognize Its Power to Direct Lives

And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions.

James 3:3-5a

Next, James uses two metaphors to describe the power of the tongue—the bit in the mouth of a horse and the rudder of a ship. Though a bit is small, it can be used to change the direction of a large horse. Also, ships are controlled by a tiny rudder. By using these two illustrations, James focuses on the tongue’s power to direct life, either for good or bad. Proverbs 18:21 says, “Death and life are in the power of the tongue, and those who love its use will eat its fruit.”

By having a brief conversation with the woman at the well, Jesus changed that woman’s life and many others who repented after she shared with them (John 4). When Peter preached at Pentecost, 3000 people were saved (Acts 2). Words have the ability to direct people’s lives for tremendous good.

Likewise, when Satan tempted Eve in the garden with his words, “Did God really say?” he sowed seeds of doubt into Eve, which helped lead our world into sin, chaos, and destruction. Similarly, Adolph Hitler and Saddam Hussein spoke words that led to hate, oppression, and genocide. Words are indeed powerful and able to not only direct individuals but even nations for good or bad.

Overcoming Powerful Forces

In considering James’ illustration of the bit in the mouth of a horse and the rudder of a ship, it implies that in order to use our words for good, we must overcome powerful forces. The bit must overcome the power and nature of the horse, and the rudder must overcome the power of the wind and the waves. Likewise, for believers, we must overcome various forces: (1) We must overcome the power of our flesh which is inclined towards anger, impatience, complaining, and slander (cf. Gal 5:19-20). (2) We must overcome circumstances—whether adverse circumstances or good ones. Bad circumstances, like someone being rude to us, can lead us to speak angry and unwise words. Also, good circumstances can sometimes lead us to speak prideful or careless words. (3) Also, as seen in Christ rebuking Satan’s spoken words through Peter in Matthew 16:23, at times, we can even let the devil control our words. This is probably what James meant when he said in 3:6 that the tongue “is set on fire by hell.” Satan wants to control our tongues, and sometimes, he uses negative or positive circumstances to do so. He understands that words have power to control and guide someone’s life, so he aims to use them for evil.

Therefore, instead of being controlled by our outward or inward circumstances or the devil, we must allow God to control our tongues. Like David, in Psalm 141:3, we must pray, “O Lord, place a guard on my mouth! Protect the opening of my lips!” We must also remember how a sarcastic or critical remark can have long-term negative effects on somebody’s life and how an edifying word can have long-term positive effects. Proverbs 16:24 says, “Pleasant words are like a honeycomb, sweet to the soul and healing to the bones.”

We must control our tongues because they have the power to direct and guide our lives and others’ as well.

Application Question: In what ways have you experienced how words spoken over you had a tremendous impact on the direction of your life? How have you seen this with others? Has the power of words to direct and guide been taken out of balance both in the church and the world by movements such as Word of Faith and New Age, which focus on “speaking things into existence”? If so, what is the proper balance?

To Control the Tongue, We Must Recognize Its Destructive Nature

So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence—and is set on fire by hell.

James 3:5-6

James also compares the tongue to a fire. As a tiny flame sets a huge forest on fire, so can the tongue cause great destruction. In verse 6, he describes the tongue’s destructive nature by various phrases: (1) He calls it a “world of wrongdoing,” in that it can cause, what seems like, a world of problems. (2) It “pollutes the entire body,” as it affects the mind and therefore various parts of the body. (3) It “sets fire to the course of human existence”—emphasizing how it can destroy a person’s entire life or the direction of a community or nation. (4) “It is set on fire by hell”—again emphasizing how the devil often inspires the tongue for evil purposes.

People naturally think of crimes like pedophilia, murder, or genocide as clearly demonically inspired; however, as mentioned, James says that our tongues can also be inspired by the devil to do tremendous harm. In the Greek, the word for “devil” actually means to slander, accuse, or defame. That’s what Satan does: he slanders us before God, he slanders us to others, he slanders others to us; he slanders us individually to our own minds—causing us to think depressing and ungodly thoughts. The devil is a slanderer, and when we speak evil, we participate in his ungodly works—setting fires that injure and destroy.

Because of the tongue’s destructive nature (and Satan’s tendency to use it for that purpose), we must choose to never speak unedifying words about others or even ourselves. Proverbs 26:20 says, “Where there is no wood, a fire goes out, and where there is no gossip, contention ceases.” When we stop speaking ungodly words, often peace resumes in a friendship, family, and community.

With this stark reality in mind, here are six types of ungodly speech to avoid:

Avoid gossip. Gossip is the spreading of unflattering information about someone behind their back even if it’s true. Proverbs 16:28 says, “… a gossip separates the closest friends.” Author Jerry Bridges’ comment is helpful. He said, “The difference between a gossip and a concerned friend is like the difference between a butcher and a surgeon. Both cut the flesh, but for different reasons.”⁴
Avoid slander. Slander is misrepresenting someone or giving false statements that defame a person’s character.
Avoid criticism. Criticism is negative comments about someone which might be true but are unnecessary and unedifying.
Avoid flattery. Flattery is an attempt to manipulate someone through excessive and insincere praise.
Avoid coarse joking. Coarse joking is making light of sin—like sex, racism, or even crimes like murder. Since there is power in words, even coarse jokes affect us and others negatively—often polluting minds and then actions. Ephesians 5:11-12 says, “Do not participate in the unfruitful deeds of darkness, but rather expose them. For the things they do in secret are shameful even to mention.” Some things we shouldn’t even mention, and certainly not joke about.
Avoid lying. Lying is simply not telling the truth, including half-truths or exaggerations. Often to protect ourselves, we shade the truth to avoid responsibility, or we exaggerate to make ourselves look better. This was obviously happening amongst these Jewish believers because James tells them, “But let your ‘Yes’ be yes and your ‘No’ be no, so that you may not fall into judgment” (5:12). We should be people who practice honesty, at all costs (cf. Ps 15:1, 4).

By these and other negative words, people ignite destructive fires that wound and kill individuals and communities. The nursery rhyme, “Sticks and stones may break my bones, but words will never hurt me,” is absolutely wrong. Words can cause tremendous destruction, and we must be aware of this to stop it from happening.

Application Question: Why is it so common for believers to fall in the trap of using ungodly speech such as gossip, slander, criticism, flattery, or coarse joking? What are some common triggers that lead you into ungodly speech?

To Control the Tongue, We Must Recognize that It Is Humanly Uncontrollable

For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison.

James 3:6-7

James uses three more metaphors to compare and contrast with the tongue—untamed animals, restless evil, and poison. James describes how all types of animals have been tamed, but the tongue has never been tamed (3:6). It is uncontrollable apart from God. Then, he calls it a “restless evil” and a “deadly poison.” When calling it a “restless evil,” James is saying that the tongue never sleeps, and therefore, we must always be on guard with it. We must guard it when we wake up in the morning. We must guard it while we are at work. We must guard it in times of ease. We must guard it in times of difficulty. We must guard it in times of success. It’s so easy for our tongues to lead us into sin. Proverbs 21:23 says, “The one who guards his mouth and his tongue keeps his life from troubles.” James also says the tongue is “full of deadly poison” (3:7); therefore, it must always be handled gently and with care, as it could potentially hurt or kill somebody.

James goes to great extremes to show how evil and uncontrollable the tongue is. Again, in 3:6, he directly says that “no human can subdue the tongue.” By saying this, James aimed to show the Jewish believers how weak and vulnerable they were to their own tongues, and how they needed to depend on God to control them.

Application Question: In what ways has God given believers power to control the tongue?

(1) In order for believers to conquer sin, including sins of the tongue, God broke the power of our sin nature on the cross. In Romans 6:6, Paul says, “We know that our old man was crucified with him so that the body of sin would no longer dominate us, so that we would no longer be enslaved to sin.” Because of this reality, Paul says we should consider ourselves “dead to sin, but alive to God in Christ Jesus” (6:11). In order to control our tongues and other sinful tendencies, we must remember that God broke the power of sin from over our lives through Christ’s death on the cross. This is especially important as Satan commonly lies to us and seeks to make us feel like we will never be free from some besetting sin, including ungodly language. Regardless of how we feel, what others say, or our circumstances seem to indicate, we were set free from the bondage of sin on the cross, and therefore, we must fight sin from that reality. In John 8:36, Christ said, “So if the son sets you free, you will be really free.” This is a promise that the addict and person struggling with some habitual sin must hold onto. The victory has been won, so we must claim it and fight until it’s our reality.

(2) Also, in order for believers to conquer sin, including sins of the tongue, God gave each believer a new nature, empowered by the Holy Spirit. Galatians 5:16 says, “But I say, live by the Spirit and you will not carry out the desires of the flesh.” Then in Galatians 5:22-23a, Paul describes the fruits of the Spirit, “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” By living in the Spirit, which refers to obeying and worshiping God and turning away from the world and sin, we gain power over our tongues. Our tongues will begin to demonstrate the Spirit’s fruits including “love, peace, gentleness, and self-control.” Because of the evil tendency of our tongues, we must daily live in the Spirit so God can use our tongues for good instead of evil.

Are we daily living in the Spirit (by abiding in God’s Word and prayer), or are we simply visitors—going to church on occasion, reading our Bible and praying on occasion? If we are visitors, we will not be able to control our tongues; our tongues will control us and others in a negative manner.

God made what was uncontrollable, controllable by breaking sin’s power over us and giving us his Spirit. We must believe and actualize these truths to control our tongue.

Application Question: What does it mean to “live by the Spirit” (Gal 5:16)? How have you experienced power to control your tongue when living by the Spirit? How have you experienced inability to control your tongue when not living by the Spirit?

To Control the Tongue, We Must Have the Right Goal—Consistency

With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.

James 3:9-12

By comparing our tongues to a spring, a tree, and a vine, James aims to reveal the inconsistency of our tongues and how they should not be this way. In regular life, a fresh spring does not produce bitter water; a fig tree does not produce olives, and a vine does not produce figs. If we are saved, then we should produce fruit in accordance with our new nature; however, that does not always happen. Therefore, James challenges these believers to consistency.

Application Question: How can we develop more consistency with our tongue?

Though we have covered some of these, re-emphasizing them is helpful so our words can be consistently used for good instead of evil.

1. To be consistent with our words, we must first be born again.

The tongue cannot be tamed by the flesh; we need a new nature and God’s Spirit to control it. Again, this is part of what James is doing in this text. In James 2:14-26, he argued that true faith will be demonstrated through godly works, and that includes how we use our tongues (cf. James 1:26). Therefore, if we have been saved, our tongues have changed, and in submission to God, we must continue to change them. Again, Christ said this in referring to the fruit of our tongues as a proof of salvation, “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorns, nor are grapes picked from brambles” (Lk 6:43-44). To control the tongue, we must confirm that we are truly born again.

2. To be consistent with our words, we must saturate our mind with godly things and reject the ungodly.

Philippians 4:8 says, “Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.” To think on what is true and worthy means to reject what is untrue and unworthy. Our minds are like computers; what we put in comes out. If we think on godly things, including God’s Word, it will come out in our speech. But if we put in filthy music, books, TV, and conversations, that will be reflected in our words as well. Many Christians have inconsistent language simply because their input is inconsistent with their profession of faith. To be consistent with our words, we must saturate ourselves with godly things and reject the ungodly.

3. To be consistent with our words, we must learn to be slow to speak.

James 1:19 says, “Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.” Also, Proverbs 10:19 says, “When words abound, transgression is inevitable, but the one who restrains his words is wise.” Wise people restrain their words, so they can listen better and, therefore, discern what others are saying to avoid miscommunication. Wise people restrain their words, so they can better discern the motive behind what they want to say. Are our motives selfish and vindictive or God-honoring and selfless? Wise people restrain their words to discern what are the best words to say to produce the desired outcome. When we don’t restrain our words, sin will abound, including miscommunication and discord.

Restraining our words is especially important in vulnerable situations. A good acronym to remember is HALT. Be especially slow to speak when Hungry, Angry, Lonely, or Tired. We are particularly prone to sinning with our mouths in those times.

4. To be consistent with our words, we must decide to only speak gracious words.

Colossians 4:6 says, “Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.” “Grace” means “unmerited favor.” Therefore, to be gracious in our words means always speaking loving things to people, even when they don’t deserve it. It means that even though they deserve our wrath, we give them God’s favor. We bless and do not curse. Ephesians 4:29 says, “You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear.” With that said, speaking gracious words doesn’t mean we never correct sin. That is often the most gracious thing we can do, as long as it is spoken in a loving and wise manner (cf. Eph 4:15, Prov 5:1).

Who is God calling you to speak gracious words to—encouraging words about their personality, spiritual gifts, hard work, and calling? Our words should be like water that refreshes someone and fruit that strengthens them. We should constantly seek to shower people with encouraging words that edify them. Proverbs 12:25 says, “Anxiety in a person’s heart weighs him down, but an encouraging word brings him joy.” We should be people that constantly bring joy to others.

To control our tongues, we must aim for consistency. An apple tree doesn’t produce figs. Likewise, our lips should not produce unwholesome fruit.

Application Question: What are some other tips to help our words be more consistent—reflecting God’s righteousness?

Conclusion

It is clear that the Jewish Christians James wrote to were struggling with their language and that the pattern of their language might have demonstrated a deeper spiritual problem in their lives—a lack of true saving faith (cf. Jam 2:14-26). James warned about this earlier in the letter. In James 1:26, he said, “If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” Controlling our tongues is a proof of being born again and having a new nature. Therefore, James challenges them, and us, to live in accordance with our professed faith, lest our unbridled tongues destroy our lives and others.

To Control the Tongue, We Must Recognize that God Will Judge Our Words
To Control the Tongue, We Must Recognize Its Power to Direct Lives
To Control the Tongue, We Must Recognize Its Destructive Nature
To Control the Tongue, We Must Recognize that It Is Humanly Uncontrollable
To Control the Tongue, We Must Have the Right Goal—Consistency

Prayer Prompts

Pray for forgiveness for the sins of our lips—complaining, bitterness, criticism, coarse joking, boasting, lying, and any other words that dishonor God and hurt others.
Pray that others might forgive our failures and that we might have full reconciliation with them.
Pray for God to anoint our lips to praise and honor God in all circumstances, to speak with wisdom to help others, and to declare God’s truths, including the gospel, with boldness.

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

All emphases in Scripture quotations have been added.

¹ Accessed 3/4/20, from https://www.definitions.net/definition/rabbi

^² Hughes, R. K. (1991). James: faith that works (p. 126). Wheaton, IL: Crossway Books.

³ Points modified from Bruce Goettsche’s sermon, accessed 3/4/20, from http://www.unionchurch.com/archive/092108.html

⁴ Accessed 3/4/20, from http://www.unionchurch.com/archive/092108.html

Related Topics: Christian Life

13. God’s Wisdom or the World’s Wisdom? A Test of Faith (James 3:13-18)

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Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice. But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.

James 3:13-18 (NET)

In the book of James, the apostle has been putting the faith of believers on trial. His premise is that true faith always produces good works, and faith that doesn’t produce good works isn’t genuine. In fact, in both James 2:17 and 26, he declares that faith without works is dead. In James 1:12, he taught that true faith endures trials. He says, “Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.” Instead of ultimately turning away from God and his church in trials, truth faith remains faithful to the Lord and will be rewarded. In James 1:22, he teaches that true faith obeys God’s Word instead of simply listening to it. He says, “But be sure you live out the message and do not merely listen to it and so deceive yourselves.” A faith that doesn’t obey God’s Word is deceived. In James 1:26, he teaches that true faith restrains the tongue. He says, ^“If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile.” He then re-emphasizes that in James 3:1-12, as he teaches about the power of the tongue to destroy. It’s apparent that these Jewish Christians were tearing each other apart with their words, which is why James mentions the tongue in every chapter of his book. In James 1:27, he teaches that true faith cares for the vulnerable, instead of practicing partiality and prejudice. He says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” James re-emphasizes this in James 2:1-13 as he challenged the believers to not honor the rich and dishonor the poor, lest they be judged by God.

Now in James 3:13-18, James argues that true faith lives by God’s wisdom instead of secular, worldly wisdom. He describes how God’s wisdom is from above (3:17) and how worldly wisdom is earthly, natural, and demonic (3:15). The wisdom we live by tells us who we are truly following—God or the world. It is apparent that many amongst these Jewish Christians, instead of living by God’s wisdom, were living by secular wisdom, which was causing great conflict in their communities. Some had even been murdered because of the conflict (4:2).

Worldly wisdom teaches warped views on what beauty, success, marriage, parenting, sexuality, and morality are. If followed, this wisdom always leads to evil and disorder, as James 3:17 teaches. Worldly wisdom and God’s wisdom are virtual opposites and have opposite fruits.

In James 3:13-18, James compares and contrasts the fruits of God’s wisdom and worldly wisdom so the Jewish Christians could test their faith and see what and who they were really following. The wisdom that we live by is a test of the genuineness of our faith. It demonstrates whether we simply listen to God’s Word and are deceived about our faith or whether we actually practice it and consequently have genuine faith (Jam 1:22). Therefore, as we go through James’ list of fruits, we must ask ourselves, “Which fruits are we manifesting?” and “What do they say about the wisdom we are living by and therefore our faith?”

Big Question: What are the fruits of God’s wisdom and worldly wisdom?

The Fruits of God’s Wisdom

Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings … But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.

James 3:13, 17-18

When James says, “Who is wise and understanding among you?” (Jam 3:13), he may be referring specifically to those who were claiming to be teachers in James 3:1. In the Greek, “wise” was a technical term used for a rabbi or teacher.^¹ Apparently, they were claiming to have great wisdom and understanding, but their lives did not reflect that. Though James might have been specifically talking to the teachers, the lessons on wisdom certainly applied to all. In fact, many of the fruits of God’s wisdom are reflected in the Beatitudes (Matt 5:3-10) which are characteristics of those in God’s kingdom—those who are truly saved (cf. Matt 5:3 and 10). Since James commonly refers to the Sermon on the Mount throughout the letter (at least twenty-one times ^²), no doubt, he had the Beatitudes in mind throughout this list, as tests of true faith.

Observation Question: What are the fruits of godly wisdom?

1. God’s wisdom leads to good works (v. 13).

James said, “Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.” For James, wisdom, like faith, was not simply intellectual. Those with true faith and true wisdom live it out. Therefore, those with godly wisdom demonstrate it in every area of life: their work habits, response to conflict, how they treat their family and friends, and how they live out their faith amongst unbelievers. Consequently, we must ask ourselves, “Is God’s wisdom being displayed in all of our conduct? Or is it compartmentalized to Sunday service and weekly Bible study?”

2. God’s wisdom leads to gentleness (v. 13).

The Greek word is hard to translate into English. It is often translated “humility” or “meekness.” It’s the same word used in the Matthew 5:5 beatitude, “Blessed are the meek for they will inherit the earth.” This word does not refer to weakness, but strength under control. It was used of a wild horse that had been tamed. The horse is powerful, but the power is under a master’s control. For believers, their subdued power is demonstrated in how they now submit to Jesus as Lord of their lives, where before they were like wild horses—in rebellion against God and his will.

This power is especially demonstrated in how one responds when mistreated and when others are mistreated. When Christ was falsely accused before going to the cross, he said nothing. He didn’t defend himself; he was like a lamb. However, when others were mistreated, he was like a lion. He flipped over tables and kicked people out of the temple (John 2). He used his power at the right time and for the right purposes. Likewise, God’s wisdom guides us on how and when to use this power. We should be gentle when personally offended but fierce when others are hurt and abused.

Is God’s wisdom guiding us to be gentle when personally offended and fierce when others are abused? Are we submitting to the Lord and allowing him to guide our lives?

3. God’s wisdom leads to being pure (v. 17).

When James says, “wisdom from above is first pure,” this means purity is the priority of the wise. The word “pure” means unmixed and free from defilement. It probably focuses on a person’s inner motives, which affects how he or she lives. This reflects the Matthew 5:8 beatitude, “Blessed are the pure in heart, for they will see God.” When somebody is living for God and by his wisdom, it provokes them to not only get rid of outward sins like immorality, lying, and cursing but also inward sins like pride, anger, self-condemnation, judgmentalism, and lust. Second Corinthians 7:1 says, “Therefore, since we have these promises, dear friends, let us cleanse ourselves from everything that could defile the body and the spirit, and thus accomplish holiness out of reverence for God.” Is our priority being holy in our thoughts and actions so that we can please God? If not, then we are not living by God’s wisdom. Those who are truly wise focus on becoming pure (in body and spirit), and because of that they see and experience more of God in their daily lives (Matt 5:8).

4. God’s wisdom leads to being peaceable (v. 17).

This word can also be translated “peace-loving” (NIV). It reflects the Matthew 5:9 beatitude, “Blessed are the peacemakers, for they shall be called children of God.” God’s wisdom leads believers to passionately pursue the restoration of people’s relationships with God. For the truly wise, if their friends and family are unbelievers, they prayerfully share the gospel with them. If they are believers who are falling away from God, then they prayerfully offer correction. For the wise, if people in their community are in discord, they prayerfully help with restoration. The wise are peace-loving. They love it when others are walking with the Lord and with one another.

Are we demonstrating God’s wisdom in our lives by being peace-loving? Unfortunately, some infected by worldly wisdom actually enjoy gossip, discord, and fighting. It’s a sign of spiritual unhealth and possibly not being redeemed at all.

5. God’s wisdom leads to being gentle (v. 17).

This is another difficult word to translate in English. It is different from the one translated “gentleness” in verse 13. It can also be translated “considerate, agreeableness, courtesy, reasonableness, kindly, or forbearance.” This means instead of being harsh with others, who actually deserve it, one commonly responds with gentleness, patience, and mercy. The best way to translate this word may be “forbearance.” God is gentle with us when we fail, and the person following God’s wisdom commonly is the same way with people who fail him or her. Are we gently bearing the failings of those around us, including our friends and family? Or are we harsh, unforgiving, and even retaliatory?

6. God’s wisdom leads to being accommodating (v. 17).

This word can also be translated “submissive” or “reasonable.” Instead of being one that always wants to argue and prove that they are right, God’s wisdom leads people to be teachable, willing to listen and change when proved wrong. Proverbs 9:8 (NIV) says, “Do not rebuke mockers or they will hate you; rebuke the wise and they will love you.” Are we stubborn in our friendships, church relationships, or even marriages? Some people can’t be told anything because they think they already know everything. However, the truly wise person realizes that he or she doesn’t know much at all and, therefore, is willing to learn and be corrected. God’s wisdom leads us to be reasonable, not stubborn. If we are stubborn and slow to listen to others, we reflect worldly, selfish wisdom—not God’s.

7. God’s wisdom leads to being full of mercy and good fruit (v. 17).

Since God is merciful, reaching out to save the lost, forgiving their sins, and having a special affection for the poor and vulnerable, those endowed with God’s wisdom will do the same. Instead of holding grudges, God’s wisdom leads them to forgive others as Christ forgave them (Eph 4:32). God’s wisdom also leads to caring for the most vulnerable. Again, James 1:27 says, “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.” This characteristic reflects the Matthew 5:7 beatitude, “Blessed are the merciful for they will receive mercy.”

Being merciful means three things: (1) We must see the needs of those around us. This is where a lot of us fail; we simply don’t recognize the problems around us because we’re so focused on ourselves. (2) We must feel their pain. Certainly, this is a grace that only God can give. We often experience others’ pain when, instead of being detached, we get involved in their lives. (3) Finally, we must act to relieve their pain. Biblically, mercy is not just seeing and empathizing, it is compassion in action.

Are the good fruits of mercy abounding in our lives? The fruits of mercy prove that we are being guided by God’s wisdom and therefore have true faith (cf. Jam 1:27).

8. God’s wisdom leads to being impartial (v. 17).

This means one treats everybody equally—the poor, rich, young, old, the beautiful, the less attractive, the athletic, the unathletic, and those from different ethnic backgrounds. When the world exalts one and dishonors another, God’s wisdom leads us to believe that all people are made in the image of God to reflect his glory, and therefore each person has great dignity and purpose. Are we partial like the world—honoring the rich, educated, the young, and healthy—or are we impartial like God?

In addition, it should be noted that this word can also be translated “unwavering” as in the NASB. In this case, it might reflect being consistent in our relationship with God—not changing with the winds of opinion or circumstances. We believe God’s Word and are committed to it, instead of being inconsistent—up and down—in our spiritual lives.

9. God’s wisdom leads to not being hypocritical (v. 17).

This word can also be translated “sincere.” The word has the sense of not wearing a mask or playing a part in a play. It means to be “undisguised.”³ Actors perform in a play to receive applause. Unfortunately, many Christians do their Christian works for this purpose. Like the Pharisees, their giving, praying, fasting, prayer requests, and testimonies are broadcasted for others to see and think well of them (cf. Matt 6:1-5), instead of focusing on God’s approval. This is worldly wisdom and not God’s. Those guided by God’s wisdom focus on an audience of one. Their profession is genuine. Their life on Sunday is the same on Monday. They are sincere instead of hypocritical.

10. God’s wisdom leads to patiently laboring like a farmer for righteousness and peace (v. 18).

In James 3:18, James seems to give a summary statement regarding the characteristics of God’s wisdom. ^⁴ It says, “And the fruit that consists of righteousness is planted in peace among those who make peace.” “Fruit that consists of righteousness” can also be translated “harvest of righteousness.” Though hard to translate and interpret, James’ point can’t be missed: Righteousness and peace don’t happen by accident in a family, church, workplace, or nation. It must be patiently labored for just like a farmer works for a harvest. Worldly wisdom naturally leads to sin and discord in our communities. Sin and discord are actually the default setting, so we shouldn’t be surprised when they arise. To have peace and righteousness in our relationships, believers must faithfully sow patience, impartiality, endurance, mercy, and other good works, even in the midst of seeming chaos.

As God’s peacemakers, we must understand this: Our world’s greatest needs are righteousness and peace, and as those with God’s wisdom, we are the ones who sow them as we bring Christ into every situation. We must remember this verse in our ministry to others, especially when we feel discouraged: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up” (Gal 6:9 NIV).

Are we patiently laboring for righteousness and peace in the spheres God has placed us, especially in seasons of hopelessness, fear, difficulty, and conflict? This is what God’s wisdom leads us to.

Application Question: Which characteristic of God’s wisdom stood out most to you and why? Which one do you feel God wants you to prioritize and cultivate in this current season of life?

The Fruits of the World’s Wisdom

But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice.

James 3:14-16

James also describes the fruits of secular, worldly wisdom so the Jewish Christians could consider if that was guiding their hearts instead of God’s wisdom.

Observation Question: What are the fruits of worldly wisdom?

1. Worldly wisdom leads to bitter jealousy (v. 14).

“Bitter jealousy” can also be translated “bitter envy.” The word “bitter” means “pointed” or “sharp.” James seems to be referring to the worst type of jealousy and envy—the kind that is harsh, destructive, and doesn’t care for the feelings or welfare of its objects.^⁵

As mentioned, this challenge was probably especially pointed at those proclaiming themselves as teachers. Pastors and ministers have a tendency to be prone to this: They are envious of the size of others’ ministries, churches, or spiritual platforms. Sometimes they are even secretly happy when others fail or go through difficulties (cf. Phil 1:15-17). But this is not just at times true of those in ministry but other believers as well.

Envy and jealousy typically arise when we are comparing ourselves with others—what they have and what we don’t have. In fact, social media has made us more prone to this. People typically only post online about the good things happening in their lives and rarely about the mundane or bad things. When looking at a friend’s feed, people think, “Wow! God is really blessing them! Why isn’t he blessing me?” “That’s not fair!” “He’s not that good!” or “I’m better!” While considering others’ successes, seeds of envy are often sown into our hearts. In fact, studies show that people who spend a lot of time on social media have higher rates of depression.⁶ This is not just a problem in recent times, it was a problem in the early church, even without social media. In 2 Corinthians 10:12b, Paul said this about the self-proclaimed teachers in those congregations, “When they measure themselves by themselves and compare themselves with themselves, they are not wise.”

Worldly wisdom commonly leads to comparing, resulting in depression and discouragement for some, and leading others to pride and judgmentalism. This worldly wisdom is not wisdom at all; it is fleshly, foolishness. It leads people to constantly try to outdo each other by the schools they go to, the cars they drive, the places they live, and their accomplishments. It even leads to stepping over and harming others to get what one wants. It’s this harsh and destructive envy, produced by worldly wisdom, which causes fights and wars amongst friends, family, communities, and nations. We must be careful that this demonic wisdom is not in us.

2. Worldly wisdom is characterized by selfishness (v. 14).

The Greek word for “selfishness,” also translated “selfish ambition” (NIV), was associated with those who sought political office or positions of influence and power. It is characterized by people who want personal fulfilment and gratification at any cost, even if it means hurting others in the process.^⁷ No doubt, this began in the Garden of Eden when Eve was tempted to eat of the forbidden fruit to be “like God.” It was manifest when the people building the Tower of Babel disobeyed God by choosing to not “fill” the earth (cf. Gen 9:1) but instead to stay in one place and make their names great (Gen 11:4). This is the ethos in humanity today that often guides every decision: “What’s in it for me?” people selfishly ask. The career they choose, who they associate with, who they marry, the political party they vote for are all often guided by self-centered motives, instead of God-centered and others-centered motives.

In Philippians 2:3-5, Paul challenged the Philippians who were struggling with selfish attitudes and the discord that came from them by saying this:

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had

Christ did not come to the earth for his benefit, he came to serve God and others. Mark 10:45 says, ^“For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.” This selfless attitude, produced by godly wisdom, should guide believers. In a world driven by selfishness, we should be driven to seek the good of others over ourselves, even as our Savior did.

3. Worldly wisdom is characterized by deception (v. 14).

James said, “do not boast and tell lies against the truth.” This can also be translated, “do not boast about it or deny the truth” (NIV).

Interpretation Question: What does “tell lies against the truth” or “deny the truth” refer to?

Some believe lying against the truth or denying the truth simply means that these people had never truly accepted the truth of the gospel and therefore were not saved.^⁸

James 1:18 says that God gave us birth through the “truth,” in referring to the gospel. Also, James 5:19-20 says,

My brothers and sisters, if anyone among you wanders from the truth and someone turns him back, he should know that the one who turns a sinner back from his wandering path will save that person’s soul from death and will cover a multitude of sins.

In James 5:19, “truth” seems to refer to the gospel as well, since not wandering from it would save a person’s soul from death and cover a multitude of sins.

If James is referring to the gospel in James 3:14, then he is basically saying that those guided by worldly wisdom are deceived about their faith. It’s not real. They are lying against the truth by proclaiming to be a follower of Christ but living for the world. James will explicitly say this in James 4:4, when he says, “friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy.” There is no in-between (cf. 1 John 2:15).

However, others believe James is simply saying that those who profess to be wise are deceived about what true wisdom is.

Maybe, they were saying that their selfish, partisan spirit was of God, as they boasted in their doctrine or wealth. They didn’t understand that the fruits of godly wisdom are not envy and selfishness but humility and selflessness. They were denying the truth about what true wisdom is by professing to be wise but living like fools.

Either way, those who live by the world’s wisdom are deceived. They think they are living wisely, when, in fact, they are not. James 3:15 says the source of this wisdom is the earth not heaven; it is natural coming from the flesh not the Spirit, and ultimately it is demonic. Satan is the ruler of this world, and he uses this evil system and its ways to lead people away from God and his purposes for their lives. The world and those who live by its principles are deceived.

4. Worldly wisdom leads to disorder and evil practice (v. 16).

James says the fruit of envy and selfish ambition are “disorder and every evil practice.” He gives broad categories for all types of evil. As detailed by John MacArthur, they at least include: “anger; bitterness; resentment; lawsuits; divorce; racial, ethnic, social, and economic divisions; and a host of other personal and social disorders. They also include the absence of love, intimacy, trust, fellowship, and harmony.”^⁹

James essentially challenges these Jewish brothers and sisters to look around at their lives and their congregations to consider the fruit. Envy, selfish ambition, disorder, and evil are not of God. Paul said the same thing to the Corinthian Christians who were having chaotic worship services: “for God is not characterized by disorder but by peace” (1 Cor 14:33). Likewise, the division and evil amongst these Jewish Christians should have made it clear that they were not being guided by God but by the world and Satan. As mentioned, some in those congregations had even committed murder (Jam 4:2)—every evil practice was surely manifesting amongst them.

Unfortunately, the evil that worldly wisdom produces is often in our churches as well—pushing believers and unbelievers away from them. The fruits of worldly wisdom are unmistakable and destructive.

Application Question: How have you seen or experienced the results of worldly wisdom in the church (envy, selfish ambition, disorder, and every evil practice)? How have the evil results of worldly wisdom affected the witness of the church—both to the world and other believers? Why is it so common for believers and churches to demonstrate much of these negative fruits?

Growing in God’s Wisdom

How do we grow in God’s wisdom so we won’t have the disastrous fruits of worldly wisdom manifesting in our lives, families, and communities?

1. To grow in God’s wisdom, we must first be saved.

At salvation, there is a break in allegiance. One goes from following self and the world to following God. This allegiance is not perfect, but it is progressive. There should be a change in the life of a true believer. That’s why John can say, “If anyone loves the world, the love of the Father is not in him” (1 John 2:15). Also, when we are born again, God gives us wisdom personified in Christ, who resides in us. First Corinthians 1:24 says, “But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.” First Corinthians 1:30 says, “He [God] is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption.” Also, Colossians 2:2b-3 describes Christ this way, “… in whom are hidden all the treasures of wisdom and knowledge.” Certainly, some amongst these Jewish Christians needed to recognize they weren’t living by God’s wisdom at all. There had never been a break from the world in their lives, and they needed to truly begin to follow Christ (cf. Jam 4:7-10). If we have Christ in us, we have God’s wisdom. If Christ is truly our Lord, as we daily seek him, he will guide us. Are we truly following Christ—the wisdom of God?

2. To grow in God’s wisdom, we must fear God.

Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord.” What does it mean to fear the Lord? (1) It means to fear his displeasure, not wanting to break God’s heart by practicing sin. (2) It means to fear his discipline, as God promises to discipline his children to help them grow in holiness. Hebrews 12:6 says, “For the Lord disciplines the one he loves and chastises every son he accepts.” Fearing God’s spankings will keep believers on right paths. (3) Fearing the Lord also means to stand in awe and reverent worship of him. When we truly know how awesome God is—how special his pleasure and blessing are—we will want to run away from anything that dims our view of his glory. Are we fearing God as we should? It’s the beginning of living a wise life.

3. To grow in God’s wisdom, we must study God’s Word.

Psalm 119:97-100 says,

O how I love your law! All day long I meditate on it. Your commandments make me wiser than my enemies, for I am always aware of them. I have more insight than all my teachers, for I meditate on your rules. I am more discerning than those older than I, for I observe your precepts.

Studying God’s Word makes us wise. When we neglect it, we spiritually impoverish ourselves.

4. To grow in God’s wisdom, we must pray.

James 1:5 says, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” “Ask” is in the present tense, which means often we’ll have to ask and keep asking. Many of us have been praying for God’s direction for a specific situation for a while. Don’t give up! We have to keep praying, for God gives wisdom to those who continually ask for it. No doubt, part of James’ intention through this section on true wisdom was to confront the Jewish Christians with their need to faithfully pray.

5. To grow in God’s wisdom, we must be humble enough to seek it from others and with others.

Proverbs 11:2 says, “When pride comes, then comes disgrace, but with humility comes wisdom.” Pride leads us to independence—independence from God and others. When we’re prideful, we don’t feel like we need assistance. We can figure things out on our own. But the reality is, God has allowed many before us to experience what we’re currently going through, so they can offer us his wisdom (cf. 2 Cor 1:3-6). God made his church a body—with hands, feet, eyes, and legs (1 Cor 12). If we’re independent from the body, we’ll miss much of God’s wisdom to conquer sin, persevere in trials, and grow in kingdom effectiveness.

To grow in wisdom, we must be humble. Humble people seek the counsel and prayers of others. Are we allowing God to speak to us through his body? Or are we too independent?

Application Question: Which point about growing in God’s wisdom stood out most to you and why? How is God challenging you to grow in wisdom and live it out? What members of the body of Christ do you regularly consult in order to help discern God’s wisdom for your life and others’?

Conclusion

The believers that James wrote to claimed to be living by God’s wisdom, but in reality, many were living by worldly wisdom. They were envious of others and totally focused on their own success. This caused great discord and evil in their personal lives and in their communities. Unfortunately, it appears that the spiritual leaders were the prime culprits of this secular wisdom, even as the Pharisees were before them. This led to it spreading throughout their spiritual communities like cancer. James with pastoral care and precision tries to root out the disease before it destroys the flock. He essentially says, “We can’t live by God’s wisdom and the world’s wisdom. We must choose!” The wisdom guiding us speaks to us about our faith—whether it is genuine or false. It reveals who is Lord of our lives, God or the world. Likewise, as we consider the fruits of these two wisdoms, we must ask ourselves, “What wisdom are we living by—God’s or the world’s?” and “How is God calling us to make changes?”

Prayer Prompts

Pray for God to deliver us and our communities from worldly wisdom and its poisonous fruits—bitter envy, selfish ambition, evil, and disorder.
Pray for God to fill us with supernatural wisdom to lead impactful lives that sow peace and righteousness into family, friends, and communities.
Pray especially for God to give our leaders wisdom to guide his people in peace and righteousness—our pastors, educators, business leaders, and government officials.

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

All emphases in Scripture quotations have been added.

^¹ Guzik, D. (2013). James (Jas 3:13). Santa Barbara, CA: David Guzik.

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

³ Accessed 3/21/20 from https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g505

^⁴ Hughes, R. K. (1991). James: faith that works (p. 161). Wheaton, IL: Crossway Books.

^⁵ MacArthur, J. F., Jr. (1998). James (p. 171). Chicago: Moody Press.

⁶ Accessed 3/20/20, from https://childmind.org/article/is-social-media-use-causing-depression/

^⁷ MacArthur, J. F., Jr. (1998). James (p. 171). Chicago: Moody Press.

^⁸ MacArthur, J. F., Jr. (1998). James (p. 172). Chicago: Moody Press.

^⁹ MacArthur, J. F., Jr. (1998). James (p. 175). Chicago: Moody Press.

Related Topics: Christian Life

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:

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 (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:

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

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From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE

11. True Saving Faith: A Faith that Works (James 2:14-26)

True Saving Faith Includes More Than Simply Professing the Right Words

True Saving Faith Includes More Than Having Right Theology

True Saving Faith Includes More Than Having Emotional/Charismatic Experiences

True Saving Faith Is Proven by a Pattern of Obedience to God’s Word, Including Willingness to Sacrifice for God

How Were OT Believers Saved?

Applications

Practical Examples of Costly Faith

Conclusion

Prayer Prompts

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From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE

12. How to Control the Tongue (James 3:1-12)

Spiritual Maturity

To Control the Tongue, We Must Recognize that God Will Judge Our Words

To Control the Tongue, We Must Recognize Its Power to Direct Lives

Overcoming Powerful Forces

To Control the Tongue, We Must Recognize Its Destructive Nature

To Control the Tongue, We Must Recognize that It Is Humanly Uncontrollable

To Control the Tongue, We Must Have the Right Goal—Consistency

1. To be consistent with our words, we must first be born again.

2. To be consistent with our words, we must saturate our mind with godly things and reject the ungodly.

3. To be consistent with our words, we must learn to be slow to speak.

4. To be consistent with our words, we must decide to only speak gracious words.

Conclusion

Prayer Prompts

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13. God’s Wisdom or the World’s Wisdom? A Test of Faith (James 3:13-18)

The Fruits of God’s Wisdom

1. God’s wisdom leads to good works (v. 13).

2. God’s wisdom leads to gentleness (v. 13).

3. God’s wisdom leads to being pure (v. 17).

4. God’s wisdom leads to being peaceable (v. 17).

5. God’s wisdom leads to being gentle (v. 17).

6. God’s wisdom leads to being accommodating (v. 17).

7. God’s wisdom leads to being full of mercy and good fruit (v. 17).

8. God’s wisdom leads to being impartial (v. 17).

9. God’s wisdom leads to not being hypocritical (v. 17).

10. God’s wisdom leads to patiently laboring like a farmer for righteousness and peace (v. 18).

The Fruits of the World’s Wisdom

1. Worldly wisdom leads to bitter jealousy (v. 14).

2. Worldly wisdom is characterized by selfishness (v. 14).

3. Worldly wisdom is characterized by deception (v. 14).

4. Worldly wisdom leads to disorder and evil practice (v. 16).

Growing in God’s Wisdom

1. To grow in God’s wisdom, we must first be saved.

2. To grow in God’s wisdom, we must fear God.

3. To grow in God’s wisdom, we must study God’s Word.

4. To grow in God’s wisdom, we must pray.

5. To grow in God’s wisdom, we must be humble enough to seek it from others and with others.

Conclusion

Prayer Prompts

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From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE

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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From the series: The Bible Teacher’s Guide, James: Developing A Faith That Works PREVIOUS PAGE | NEXT PAGE

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