But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.

James 2:8-13 (NET)

Why should believers not practice prejudice?

Throughout James’ letter, he has been giving tests of true faith. James’ letter is immensely practical because he believed that true faith changes people’s lives. It changes the way they speak (1:26); it makes them different from the evil world system and culture (1:27). True salvation inclines our hearts to help those in need (1:27), and in James 2:1-13, James’ point is that true salvation should turn us away from prejudice.

Prejudice and partiality were normal in the ancient world. There was great ethnocentrism and genderism. In fact, Jewish men would commonly wake up in the morning and say, “Thank you, Lord, I am a male and not a female. Thank you I am a Jew and not a Gentile!” They prided themselves both in their ethnicity and their male gender. Also, there was great classism in the ancient world. The poor were shunned, and the wealthy were honored. Marriage often didn’t happen between different classes. However, for James, prejudice, including showing partiality and favoritism to certain groups, was incompatible with faith in Jesus.

In James 2:2-3, James addressed prejudice which had been happening amongst the Jewish Christians by illustration: A rich man with nice clothes entered a congregation, and immediately, the Jewish Christians gave him a special seat. However, when a poor man entered with dirty clothes, they told him to sit on the floor or by their feet. James rebuked them by saying they had harbored evil thoughts and become unjust judges (v. 4)—people who judge based on outward appearances alone.

In James 2:5, he said prejudice does not fit with God’s choice of the poor to be rich in faith. Throughout history, the church has primarily come from the poorer classes, including slaves. Even Christ came from a poor family. He worked with his hands as a carpenter, and when he started his ministry, he was supported by the donations of others, including women (Lk 8:3). James says to dishonor poor people is to mistreat those who generally have had great faith.

In addition, James said that when believers honor the rich, they are siding with those who commonly mistreat believers (2:6-7). In those days, it was the rich who often dragged Christians to court and blasphemed Christ’s name. Likewise, today, it is often wealthy, liberal groups who persecute Christians through litigation for their beliefs about marriage or abortion. By honoring the rich and dishonoring the poor, believers were dishonoring those who commonly had faith in Christ and honoring those who commonly were antagonistic towards God and believers.

In James 2:8-13, James continues to argue that showing prejudice is incompatible with true faith. In this section, we’ll consider several more reasons that Christians should not practice prejudice.

Big Question: In what ways does James 2:8-13 argue that true faith is incompatible with practicing prejudice?

Believers Should Not Practice Prejudice Because It Breaks God’s Law of Loving Our Neighbors

But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators.

James 2:8-9

When the NET says, “if you fulfill the royal law,” the NIV and ESV say if you “really” fulfill or keep the law. It seems these believers were defending their honoring of the rich by saying, “We are just fulfilling God’s law—to love our neighbor as ourselves!” However, their problem was not so much the fact they loved the rich, it was their showing prejudice to the poor. James says by doing that they were breaking God’s royal law.

Interpretation Question: Why is loving our neighbor as ourselves called the royal law?

First of all, it is royal because it was given by God, the ultimate king, in the Old Testament (Lev 19:18). In addition, Christ, the Son of God, reaffirmed this law for believers. He taught that the two greatest commandments were to love God with all our hearts and to love our neighbor as ourselves (Mk 12:30-31). In fact, Christ taught that believers would be known by displaying supernatural love. In John 13:35, he said, “Everyone will know by this that you are my disciples—if you have love for one another.”

Interpretation Question: What does it mean to love our neighbor as ourselves?

From a negative standpoint, it means if we don’t want to be treated poorly because of the amount of money we make, the job we have, our color, or nationality, we should not treat others that way. If we don’t like people talking critically about us behind our back, lying about us, abusing us physically or emotionally, then we shouldn’t do that to others. However, the royal law goes much further than that. Positively, it means that if we enjoy when others help us out when we are struggling emotionally, socially, spiritually, or financially, we should do the same to others. This is how God called the Jews to love others, and Christ taught the same thing in the new covenant to believers.

Our Neighbor

In the Parable of the Good Samaritan (Lk 10:25-37), Christ explained more about this command by declaring who our neighbor is. In the story, a man was robbed, beaten, and left for dead. Two religious professionals walked by the man on the road and did nothing to help him. Then, a Samaritan stopped, treated his wounds, took him to an inn, paid for him to stay there and also for other bills that would be incurred. Essentially, Christ said to love our neighbor means to help anybody who is in need—the single mom, the refugee, the person struggling with depression or finances, the kid struggling with math. We are called to love them all, as we would ourselves.

Not Commanded to Love Ourselves

With that said, it’s important to understand something about the royal law. It is not two laws, as some would teach—love yourself and love others (or love yourself so you can love others). Scripture never teaches us to love ourselves. Before the fall, the greatest commands were naturally fulfilled by Adam and Eve. They were innately inclined, before developing a sin nature, to love God with all their heart and to love their neighbor as themselves. They were perfectly made in the image of God. However, when sin came into the world, they hid from God and one another. Instead of loving God and others wholeheartedly, each person would love themselves more than God or others. This new propensity to love oneself would cause humanity to break all God’s laws. Scripture teaches that all God’s laws are fulfilled by love. Romans 13:9-10 says:

For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

If we love God, we won’t worship idols or blaspheme his name by our words. If we love others, we won’t steal from them, covet their spouse, gossip about them, or murder them. Therefore, to not love God and others is to sin and break God’s commands.

Contrary to the psychological approach to ministering to people, which often says, “You just need to love yourself more,” Scripture says, we already love ourselves too much! Therefore, we are called to humble ourselves (1 Pet 5:6), deny ourselves and take up our cross daily (Lk 9:23), and even hate our own life (Lk 14:26-27)—in the sense of loving Christ more. The royal command is really to start loving others like we already love ourselves. In describing the end times and how rebellious people would become, Paul said:

But understand this, that in the last days difficult times will come. For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, treacherous, reckless, conceited, loving pleasure rather than loving God. They will maintain the outward appearance of religion but will have repudiated its power. So avoid people like these.

2 Timothy 3:1-5

In describing the treacherous times of the last days, the first problem with people is that they would be “lovers of themselves.” This seems to be the reason for all the other sins. This caused them to be boastful, arrogant, blaspheme God, disobey parents, slander others, oppose what is good, love pleasure instead of God. It appears to have been given first because it is the root of all the other evils.

Though secular wisdom might say to a person who is depressed and suicidal, “You just need to love yourself more,” the problem really is that they love themselves too much. When people commit suicide, they demonstrate that they care more about themselves than their parents, friends, strangers, the world, or even God. What they really need during those desperate moments is to love God and others more, which would deliver them from being consumed with their world and the problems in it.

This is part of the reason loving our neighbor as ourselves is the royal command! Breaking it, along with not loving God, is the chief reason for all the evil happening in the world, including prejudice. When a believer shows prejudice against someone, it stems from their love for themselves. Self-love makes them proud about their beauty, race, ethnicity, wealth, family background, and nation and causes them to look down upon and judge others. Prejudice, racism, classism, and chauvinism come from loving ourselves. Therefore, when these Jewish Christians dishonored the poor, they were breaking God’s law.

To love our neighbor, we must ask ourselves, “Who around me has a need and how can I meet it? Is there somebody who is depressed, somebody who is being bullied or mistreated, someone who needs financial or manual help?” Those are the ones we should especially love and honor. When we demonstrate prejudice, we break God’s royal command to love our neighbor. Are we loving others as ourselves?

Application Question: Do you agree that self-love is the root of most, if not all, evil? Why or why not? In what ways does God’s commandment to love fulfill all commands? Who do you feel God is calling you to, especially, demonstrate love to in this current season?

Believers Should Not Practice Prejudice Because It Breaks the Whole of God’s Law

But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law.

James 2:9-11

It seems that not only were these Jews excusing their prejudice by claiming it was loving, but also, they were excusing it because, to them, it seemed like a minor sin. To them, prejudice, such as honoring the rich and dishonoring the poor, was nothing in comparison to adultery or murder. In the Mosaic law, the consequence for those sins was death. So they thought to themselves, it’s not a big deal to show a little prejudice and a little favoritism. In fact, Jews tended to view God’s commands as separate units. If they failed a law and practiced another, one could still be considered just before God as long as they were more righteous than sinful. That is why they commonly believed one could go to heaven by practicing the law (cf. Matt 19:16-20, Lk 10:25-28). However, James crushed that view by saying the law is a single unit. If you break one law, you have broken the whole law. He viewed the law like a chain or a mirror. If a chain is broken in one spot, the chain is broken. Likewise, whether a mirror is broken by a tiny pebble (a minor sin) or a boulder (a large sin), the mirror is still broken. It’s the same with God’s law; committing one sin makes us violators of the whole law.

It was in this sense that the Old Testament law was given to prepare the Jews for their Savior. Galatians 3:24 says, “Thus the law had become our guardian [or tutor] until Christ, so that we could be declared righteous by faith.” Because God knew they could not keep the 600 and something OT laws, he provided provisions for when they failed. Once a year on the Day of Atonement, a lamb was sacrificed for the sins of the nations. This was meant to teach them that they could never be righteous enough to be accepted by God and avoid his wrath—they needed a substitute. These yearly lambs were always meant to point them to Christ—the lamb which would take away the sins of the world (John 1:29). They were just symbols of the person who would one day pay the penalty for all sins—past, present, and future.

The common Jewish belief that one could earn merit with God by their works is just like every other works-based religion, including what’s seen in Catholicism. However, the Bible teaches that everybody has broken God’s law and therefore are under God’s judgment. Romans 6:23 says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Apart from faith in Christ’s death and resurrection for our sins, there is no salvation from the penalty of our sins (cf. John 3:16, Eph 2:8-9).

Now certainly, James is not saying that all sins are equal in consequence. Committing the act of adultery is worse than committing adultery in one’s mind and has a greater consequence. However, all sin is equal in that it breaks God’s law and separates us from God.

Application Question: What are some applications we can take from the fact that one sin breaks all of God’s law?

1. It reminds us that nobody can be saved by works. God’s demand is perfection (Heb 12:14)—perfect obedience to God’s whole law. If we break it, we are violators under judgment, and God’s judgment for one sin is death (Rom 6:23). Nobody can be saved through works (Eph 2:8-9)—including baptism, prayer, helping the poor, or taking the Lord’s Supper.
2. It reminds us that we are not better than others because we have never committed greater sins like murder or adultery. We all are condemned by the law and, therefore, equal in that we all need a savior.
3. It reminds us that we cannot pick and choose laws to obey. Prejudice, cursing, illegal downloading, lying, and any other sin we might consider minor is not minor to God. They all deserve death, and Christ was crucified because of them.
4. It reminds us that we all need God’s mercy, which comes through accepting Christ as our Lord and Savior, as he died on the cross for our sins and rose from the dead (Rom 10:9-10).

Again, James’ point is that prejudice is not a minor infraction; it breaks all of God’s law. It creates inequity and injustice amongst those whom God created in his image to glorify him.

Like these Jewish Christians, we must ask ourselves if we are minimizing prejudice in our hearts—looking down on the poor, less educated, less attractive, or people from other races and honoring people with wealth, education, beauty, and from certain ethnicities? If we don’t recognize how evil all sin is, including prejudice, we will allow it to linger in our lives and never repent of breaking God’s laws. To break one part of God’s law is to break it all.

Application Question: Are all sins equal? If so, in what way? If not, why not? Why is it so easy for believers to accept and adopt prejudice and partiality in comparison to other sins?

Believers Should Not Practice Prejudice Because God Will Judge Us for It

Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.

James 2:12-13

James says that believers will be judged for their words (2:12), actions (2:12), and attitudes (2:13). In 2:13, when James describes being judged for not showing mercy, mercy is first an attitude before an action. Christ taught the same thing about judgment. He said that we will be judged for every idle word spoken (Matt 12:36) and also that our works will be judged—meriting either reward or loss of reward. In the Parable of the Talents (Matt 25:14-30), three people received talents from their master. The two who made interest were commended by the master and received rewards; the one who did nothing with his talent was rebuked and had his talent taken away. Likewise, though believers will not be judged for their sins because they were paid for on the cross, Scripture teaches that believers will be judged for their works. Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil.” Matthew 5:19 says, “So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.” And Colossians 3:23-24 says, “Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ.”

James’ words about their speech, behavior, and attitudes being judged would have challenged these Jewish Christians. Saying to the poor man “stand” or “sit on the floor” and to the rich man to “sit here in a good place” (2:3) are seemingly insignificant words and actions which have eternal consequences. This is true for us as well.

Interpretation Question: In what ways will believers be judged for their words, actions, and attitudes?

When James says, “For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment,” there seems to be two aspects to it (2:13).

1. There is a temporal aspect to this judgment: Believers who are merciful or unmerciful will receive both reciprocally on this earth. It is a basic spiritual principle called “sowing and reaping.” Galatians 6:7 says, “Do not be deceived. God will not be made a fool. For a person will reap what he sows.” If we are merciful in practice by caring for those who have needs, forgiving those who have sinned against us, we will receive mercy back. When we need help, God will meet our needs through various ways. Psalm 41:1 says, “How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him.” Proverbs 11:25 (NIV) says “whoever refreshes others will be refreshed.” However, if we are unmerciful, critical of others, unforgiving, stingy, or prejudiced, then those things will happen to us as well. It’s the principle of sowing and reaping at work.
2. There is an eternal aspect to this judgment: Since James has been dealing with tests of true faith, he is also saying our demonstrating mercy or not demonstrating it will prove whether we are truly born again, whether we have truly received God’s mercy. Remember, that is the context of the section right before James 2:1-13. 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.

Someone who doesn’t restrain their tongue but is harsh and judgmental in how they treat others, may prove that they are not truly born again. In addition, a person who does not care for those in need and keeps himself from the stains of this world (including prejudice), may prove a lack of true faith.

This is the same thing Christ taught in the Parable of the Sheep and the Goats (Matt 25:31-46). In the last days, Christ will separate people into sheep and goats based on whether they showed mercy to the least of these (caring for those in prison, the hungry, or those without clothes). The sheep who were merciful went into the kingdom, and the goats who were unmerciful went into eternal damnation. It is not that people are saved through their works, but works demonstrate true faith, which is the major theme of the book of James.

Are we merciful, especially, when considering people who are different from us—different race, socio-economic status, culture, and educational background? Or are we unmerciful and even prejudiced? God will judge us for how we speak and act and also for our attitude. We will receive reciprocally from our actions both in this life and the life to come.

Application Question: Does God’s judgment (both temporal and eternal) motivate you? Why or why not? How is God challenging you to show more mercy to others?

Conclusion

Why is practicing prejudice incompatible with our faith? In James 2:8-13, he gives us three reasons:

1. Believers Should Not Practice Prejudice Because It Breaks God’s Law of Loving Our Neighbors
2. Believers Should Not Practice Prejudice Because It Breaks the Whole of God’s Law
3. Believers Should Not Practice Prejudice Because God Will Judge Us for It

Prayer Prompts

• Pray for forgiveness for not loving our neighbor as ourselves, including practicing prejudice and not caring for those in need and suffering.
• Pray for grace to love those around us—friends, family, church members, co-workers, and those struggling financially, emotionally, and physically.
• Pray these for our churches.

Copyright © 2021 Gregory Brown

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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 teachers³:

1. 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.
2. 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.
3. 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.
4. 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:

1. 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
2. Avoid slander. Slander is misrepresenting someone or giving false statements that defame a person’s character.
3. Avoid criticism. Criticism is negative comments about someone which might be true but are unnecessary and unedifying.
4. Avoid flattery. Flattery is an attempt to manipulate someone through excessive and insincere praise.
5. 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.
6. 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.

1. To Control the Tongue, We Must Recognize that God Will Judge Our Words
2. To Control the Tongue, We Must Recognize Its Power to Direct Lives
3. To Control the Tongue, We Must Recognize Its Destructive Nature
4. To Control the Tongue, We Must Recognize that It Is Humanly Uncontrollable
5. 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.

Copyright © 2021 Gregory Brown

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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

Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight.

James 4:1-2

James begins with the rhetorical question, “Where do the conflicts and where do the quarrels among you come from?” (v. 1). The word “conflicts” refers to prolonged disputing or combat and is often translated “war”¹, which shows how bad things had gotten in those churches. The word “quarrels” refers to a specific fight or battle.² Obviously, there were prolonged and violent conflicts happening amongst these believers.

As James asked the rhetorical question of where their conflicts began, we can imagine the initial heart responses of those involved. They probably would reply, “It’s his fault!” or “They started it!” In fact, that’s how most of us would answer a question about how a specific conflict began—we would point to someone else’s wrongdoing. However, James doesn’t even allow them to answer the question. He simply points them to the mirror—to look at themselves. This is where we get our first principle about resolving conflicts. When James performed conflict resolution amongst these churches, he didn’t allow them to focus on the other sides’ faults and therefore minimize their personal responsibility. We must do the same when seeking to resolve our conflicts and when helping others resolve them.

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

Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight.

James 4:1-2

After asking the rhetorical question of where conflicts begin, James says, “Is it not from this, from your passions that battle inside you?” (v. 1). Certainly, it’s possible to be in a conflict where only one side committed a wrong; however, that rarely happens. Often, there is sin on our part, even if that is only in how we responded to a wrong done to us or in a sinful motive. Because of this, James says our conflicts come from sinful “passions” inside of us. The word “passions” comes from the Greek word “hēdonōn,” from which we get the English words “hedonist” and “hedonism.”³ Hedonism is the belief that the chief goal of people should be to fulfill their pleasures. James described this previously in James 3:14-16: The selfish ambition and envy among these believers were leading to disorder and every evil practice. When selfish ambition rules our hearts, conflict is inevitable because anybody who gets in the way of fulfilling our desires becomes a distraction or at worst an enemy.

Interpretation Question: Does this mean pursuing pleasure is wrong?

With that said, it must be noted that pursuing pleasure, in and of itself, is not wrong. In 1 Timothy 6:17, Paul said that God “provides us with all things for our enjoyment.” This includes food, sleep, entertainment, relationships, and even sex. Desires for these things become sinful when pursued apart from God’s will—in a way that is harmful to us and others. In considering how pleasures and passions are not sinful in themselves, in the book Screwtape Letters, C.S. Lewis described a senior demon training a novice demon on this reality. He said:

Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy’s ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden. Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural. An ever increasing craving for an ever diminishing pleasure is the formula.⁴

God created pleasure for the enjoyment of people (1 Tim 6:17); therefore, in a sense, believers should enjoy pleasure more than the world. He is glorified when we enjoy his creation—including the beauty in nature, fellowship with people, and the gifts and passions he has given us. By enjoying God’s gifts properly, we are enjoying him. Some have called this concept, “Christian hedonism.” However, when we pursue pleasure before God and outside of God’s intended purpose, it leads to all types of evil, including conflict and wars, which were happening among these Jewish Christians.

After sharing how conflict really begins—with our selfish, perverted, unfulfilled desires—James describes how they lead to conflict, “You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight” (4:2). We want respect but don’t get it, so we fight with others to bend them to our will. We want near perfection from someone’s work but don’t get it, so we criticize them when they don’t perform as we expect. We want more money but don’t get it, so we complain and at times work with minimal effort, causing conflict in the workplace. In describing the intensity of our evil motives, James uses the word “envy,” which can also be translated “covet.” From this Greek word, we get the English word “zealot” or “zealous,” which shows how strong these inner, evil desires can be.⁵ Essentially, quarreling and fighting begin when we intensely want something that we don’t have. These intense desires can even lead to murder (4:2).

Interpretation Question: Is James referring to literal murder?

Some commentators think that James is not referring to literal murder. Throughout the book, James constantly alludes to the Sermon on the Mount (Matt 5-7). Because of that, some have called the book of James a practical commentary on Christ’s sermon. In it, Christ associated being angry with murder since anger is the beginning of murder (Matt 5:21-22). Many believe James is referring to this by the term murder—being murderously angry at someone which leads to conflict. However, there is no compelling evidence within the text to not take “murder” literally.⁶ In fact, in James 5:1-6, he condemns the wealthy landowners who were taking advantage of the poor workers and even murdering some of them. In James 5:6, he says, “You have condemned and murdered the righteous person, although he does not resist you.” Since James wrote the letter to believers, these wealthy murderers were probably in the church. Therefore, it is likely that murder had happened among these scattered believers—no doubt shaming Christ’s name amongst the world and scandalizing many believers.

This depth of evil being in the church should not surprise us. David’s coveting of another man’s wife led him to murder one of his friends and best soldiers, a man named Uriah. With Absalom, David’s son, his coveting the kingdom led him to try to kill his father. Also, with the Pharisees, the spiritual leaders of God’s people, their desire for power and their perceived threat to it from Jesus provoked them to kill him. There is no good reason in the text to believe that this type of evil was not happening amongst these believers who were obviously in intense conflict. In fact, not recognizing that such evils happened amongst early believers can potentially give believers a false sense of security—leaving them unprepared and unguarded against such evils. Great evils await our relationships and churches if we don’t fight to maintain unity. Ephesians 4:3 says, “making every effort to keep the unity of the Spirit in the bond of peace.” “Make every effort” comes from a root word that means “to make haste”⁷—meaning we need to be zealous and spare no effort in keeping and restoring Christian unity.

In addition, though many have never seen or heard of an evil like murder happening in our contemporary churches, we have certainly seen it in other ways. James’ reference to murder could include things like abortion or even suicide. Unfortunately, the intense desire for comfort, an easier path in life, and secular success has caused professing believers to murder their unborn. Equally unfortunate, when a believer’s desire for success, acceptance, love, and joy are unfulfilled, it has at times resulted in suicide. Recently, there has been a wave of suicides among pastors and other spiritual leaders.⁸ Yes, believers have an intense civil war happening within their sinful hearts, and when not soberly attended to, it can lead to terrible deeds, including war with others and murder.

It must be remembered that those at war within themselves will always be at war with others. Therefore, we must fight our inner battle with sin first so we can reconcile with others.

Application Question: How can we resolve this civil war happening within ourselves, so we can resolve existing conflict (and also prevent conflict)?

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

Since our sinful attitudes lead to conflict, we must recognize them as seeds of war. This is why Christ equated anger with murder (Matt 5:21-22). He understood it as the seed of murder which must be removed before it is unwittingly planted—causing conflict. Do we want vengeance for a wrong committed against us? We should repent. Are our motives selfish and prideful in wanting to confront this person—totally focused on our benefit instead of God’s and the person’s? Then, we should repent. Recognizing our sinful attitudes and repenting of them will help us not get into conflict and help us resolve it with others.

As a general principle, this is a mark of spiritual maturity. The spiritually mature often struggle with the same inner sins as the immature. The main difference is they deal with them on the heart level before they are ever practiced on the outside. They recognize and repent of lust, including removing themselves from anything that is creating it in them; whereas the spiritually immature unwisely cultivate it in their mind by their TV shows, relationships, reading, and conversations before they fall into it. Likewise, we must do the same with sinful attitudes that lead to conflict—recognizing and repenting of wrong attitudes to prevent or reconcile a conflict.

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

While talking about the conflict happening amongst the Galatians, Paul said this:

However, if you continually bite and devour one another, beware that you are not consumed by one another. But I say, live by the Spirit and you will not carry out the desires of the flesh. For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.

Galatians 5:15-17

We must understand that every believer still has a sinful nature that is prone to sin and conflict. In Galatians 5:20-21, he describes some of its evil fruits: “hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions, envying, murder…” To battle these, Paul challenged believers to live by the Spirit, so they wouldn’t fall into these evil attitudes. To live in the Spirit, we must submit to God instead of our flesh on a moment by moment, day by day, basis. This includes disciplines like studying God’s Word, obeying it, praying (which James will mention in verse 3), worshiping God, and serving others. When we do this on a moment by moment basis, we will not fulfill the lusts of our flesh, including its tendency toward conflict. Instead, we will produce fruits that lead to peace, like love, patience, joy, and self-control, among others (Gal 5:22-23).

Practically, this means if we are not daily abiding in God, including starting our day with him, we will be more prone to conflict because our flesh will be strong. Also, when in a conflict, it is helpful to take time to get alone with God before seeking to resolve it. By being alone with God first, we can better evaluate our motives, confess them, and gain wisdom on how to respond to someone we are in conflict with. By dealing with our inner conflict through the Spirit, we will be better prepared for outer conflict.

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

In Philippians 2:3-4, Paul said this to a church in conflict:

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

Because of our sin nature, we naturally focus on ourselves and our hurts over others, which leads to conflict. Therefore, to resolve conflict, we must as a discipline think about others, including their motives: “Why are they responding this way? Is it possible they misheard me? Is it possible they are reacting this way because of something unrelated to me—potentially in their past?” By understanding them, we can better relate to them and prevent conflict or resolve it. It also will help resolve our own inner turmoil and bitterness, as we become sympathetic to the pain of others.

A person at war with themselves will always be at war with others. Therefore, to resolve conflict, we must focus on our inner battle with sin first.

Application Question: In what ways have you experienced or heard of toxic conflict within a church? How does church conflict negatively affect believers and unbelievers? How is God calling you to fight your inner battle with sin first in order to resolve or prevent conflicts with others? Are there any reoccurring conflicts with others that God wants you to work on resolving, and if so, how?

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

You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.

James 4:2-3

James says one of the remedies to the civil war happening inside of us and therefore war with others is having a God-centered prayer life—a prayer life rooted in God’s glory instead of self-glory. He says, “You do not have because you do not ask” (v. 2b). The word “ask” is in the present tense and has a sense of pleading, begging, imploring.⁹ James was not talking about offering one quick prayer request—though that may have been all that was needed. He was talking about them lacking a focused and continual pleading with God over their desires, which led to them selfishly taking things into their own hands—leading to conflict.

It’s hard to not picture the story of Jacob when considering James’ focus on prayer in the context of conflict. In Genesis 32, Jacob had his angry father-in-law, Laban, behind him and his brother, Esau, who previously wanted to kill him, in front. What did Jacob do in this difficult situation? He got alone—no doubt to petition God—and the Angel of the Lord appeared. In response, Jacob grabbed God and wrestled with him, continually asking for a blessing, which in the context, at the minimum, referred to protection and reconciliation with his murderous brother. Consequently, God did bless him. Jacob and his family were not killed by Esau; they left that situation safely. Likewise, we must learn to continually get alone with God to plead and beg with him about our relationships: peace at work, good communication in our marriages, and reconciliation in our churches and communities.

Observation Question: What are two types of deficiencies in prayer which believers must be careful of, especially when in conflict (Jam 4:2-3)?

In James 4:2-3, James addresses two deficient types of prayer-lives that believers must be careful of, which ultimately lead to conflict or remaining in it.

1. Be careful of a lack of prayer.

Often, when in conflict, we are active: We tell friends our side of the story, seek counsel, read books or articles, which might help, but many times, we neglect the most important thing—prayer. Again, James said this to the believers in the congregations he wrote to, “You do not have because you do not ask” (4:2b). (1) Some of these believers were not praying at all. Most likely, they weren’t praying because they felt sufficient. They didn’t feel their need for God in their home life, their workplace, their difficult relationships, or their day-to-day routines. Nor did they understand what James had already taught, that every good and perfect gift came from God—including peace in relationships (Jam 1:17). Possibly, some weren’t praying because they didn’t want to pray for the people they were in conflict with. In Matthew 5:44, Christ commands us to pray for our enemies. It’s hard to be angry and pray for somebody at the same time. Those who want to hang onto their anger, commonly avoid God, who wants them to pray for their enemies and forgive them (Matt 6:14-15). (2) Some were probably praying, but not praying consistently, as the Greek word for “ask” implies (pleading, begging, etc.). Lacking prayer commonly leads to worldliness and conflict because, apart from God, we try to achieve things in our fleshly strength.

It must be remembered that the primary purpose of prayer is not getting our will done but glorifying God and getting his will done. In the Lord’s Prayer, Christ started the prayer with, “Our Father in heaven, may your name be honored, may your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:9b-10). God is the focus of the first two petitions of the model prayer because he should be the primary focus of our prayers. Therefore, when we are continually praying, God often conforms our will to his. Sometimes that means he gives us patience to endure something difficult. Other times, he gives us wisdom to change the situation. Either way, through prayer, we become more aligned with what God is doing and not just simply what we want. Also, as mentioned, prayer is key to getting God’s will done in our situation, including the resolving of conflict. If we don’t pray, often God will not move.

Charles Spurgeon said this about our need to bring requests before God:

We might state it as a virtual spiritual law: that God does not give unless we ask. If we possess little of God and His Kingdom, almost certainly we have asked little. “Remember this text: Jehovah says to his own Son, ‘Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.’ If the royal and divine Son of God cannot be exempted from the rule of asking that he may have, you and I cannot expect the rule to be relaxed in our favor. Why should it be?”¹⁰

In Psalm 2:8, God commanded his Son to ask for the nations; likewise, we must bring petitions before God—praying for things like patience, endurance, wisdom, healing, and reconciliation. Unity amongst believers was important to Christ. Therefore, before he went to the cross, he spent time praying for it. In John 17:20-21, Christ prayed, “that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me.” We also should continually plead with God for unity, including reconciliation in our relationships and the church.

2. Be careful of praying selfishly.

James said of others in the church, “you ask and do not receive because you ask wrongly, so you can spend it on your passions” (v. 3). Some were praying and possibly persisting in it, but their desires were selfish. Their desires might have been to stop being hassled, to be more comfortable, for God to remove someone, to have control, to be recognized, or to even have more money. At first, these desires don’t seem too bad, but when considered against the main purpose of prayer—to glorify God and build his kingdom—they are deficient. They are selfish. Oftentimes prayer can simply be a cloak for selfish desires.

When James says, “so you can spend it on your passions,” the word “spend” is the same one used to describe the Prodigal Son’s wasteful spending in Luke 15:14. In that story, the father gave the son all he selfishly asked for, though it only led to the son’s demise and eventual return to the father. Sometimes God may allow us to have what we selfishly pray for, even though it might not be good for us. When God does, he allows it so we can experience the consequences of what we’re asking for—to rid us of selfish motives so we can better focus on him, as in the story of the Prodigal Son (cf. Rom 1:24, 28). But, most times, by God’s mercy, he just says, “No,” to our selfish and unwise requests. Again, prayer is not simply a shopping list we bring before God. The ultimate purpose of prayer is to glorify God and get his will done on earth. Therefore, when we pray with selfish motives like being comfortable, gaining wealth, or to simply stop fighting, without the greater goal of God’s glory—which includes the salvation of souls, believers being edified, and people being reconciled—we pray amiss. First Corinthians 10:31 says, ^“So whether you eat or drink, or whatever you do, do everything for the glory of God.”

Many times, how God wants us to pray for a situation is clear from Scripture—such as he promises to forgive our sins if we ask (1 John 1:9), to save us if we confess Christ as our Lord (Rom 10:9-10, John 3:16), to provide for our needs as we seek his kingdom (Matt 6:33, Ps 23), and to give us wisdom if we ask in faith (Jam 1:5). He desires for us to live in peace and righteousness and calls for us to pray for our leaders for those purposes (1 Tim 2:1-2). However, sometimes, we don’t know exactly how to pray in a situation. Is it God’s will to heal this person? Is it God’s will for us to get a certain job? In those situations, we come to God in faith and humble reliance—knowing that he knows best and will do what is best, as we ask him. At those times, it is good to follow Christ’s example of prayer, right before going to the cross, he asked God to take the cup of suffering away from him, but also said, “Yet not my will but yours be done” (Lk 22:42). We bring our requests before God, but we should ultimately pray for God’s good and perfect will to be done, since he knows best.

When in conflict, certainly, we should pray for reconciliation, peace, and righteousness, and yet trust that God’s unrevealed will is always best. Occasionally, God will allow evil for a greater good, even as he allowed Christ’s death on the cross to lead to the salvation of many. Certainly, in those times, we must even more so trust in the Lord with all our heart and lean not on our own understanding (Prov 3:5). Also, it may be God’s will for reconciliation to happen, but he chooses to allow it to tarry, so he can teach us patience, endurance, love, and faith. That’s part of the reason God-centered prayer is so important in conflict. It conforms our hearts to his will (whatever that may be); it gets rid of selfishness and impatience and brings his power in our lives to complete his purposes. Therefore, there is no room for selfishness in prayer. Prayer is meant to be God-centered, not self-centered. In general, God only answers God-centered prayer.

Are we practicing God-centered prayer? When Christ was on the earth, he prayed for unity amongst believers, which ultimately would convince people to believe in him (John 17:20-21). No doubt, he continues to pray for it, even in heaven (Heb 7:25). Christ also taught us to pray for God’s kingdom to come (Matt 6:10). Paul taught that God’s kingdom was righteousness, peace, and joy in the Spirit (Rom 14:17). Therefore, as we faithfully pray, it prepares our hearts to avoid conflict, to be agents of peace when there is conflict, and it brings the God of peace into our often-disgruntled relationships.

Are we willing to be agents of peace in our commonly divided families, workplaces, churches, and nations? Undoubtedly, God is looking for people who will bring his peace into this divided world through God-centered prayer. To resolve conflict, we must faithfully pray.

Application Question: Why do believers often struggle with prayerlessness or insufficient prayer? What are some disciplines that can help us develop a more consistent prayer life? How have you experienced God bringing reconciliation into relationships through faithful prayer? What relationships are you praying for at the moment? How is God challenging you to grow in God-centered prayer—prayer that is rooted in bringing glory to God?

Conclusion

How can we resolve conflict, especially conflict with other believers? Though the resolution of a conflict is not only up to us, according to James, we have a very important role to play.

1. To Resolve Conflict, We Must Be Careful of Our Tendency to Blame Others
2. To Resolve Conflict, We Must Battle Sin in Our Hearts
3. 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.

Copyright © 2021 Gregory Brown

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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 commands¹, demonstrating the urgency that we must have in turning from the world and making things right with God.

How can we overcome worldliness, in the forms of materialism, sexual lust, pride, racism, and discord, and experience revival in our relationship with God and others? In this study, we’ll consider five principles about overcoming worldliness and experiencing revival—both individually and corporately.

Big Question: According to James 4:7-10, what principles can be discerned about experiencing God’s grace in revival?

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.

1. To Experience Revival, We Must Submit to God’s Authority
2. To Experience Revival, We Must Resist the Devil
3. To Experience Revival, We Must Pursue Intimacy with God
4. To Experience Revival, We Must Genuinely Repent of Sin
5. 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.

Copyright © 2021 Gregory Brown

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