JAMES1

JAMES1

COM:Study in the Book of JAMES by Mark S. Camp

Author: There are three prominent men in the New Testament named James. Many feel that the James who wrote this letter is the one who was called by Paul, ‘the Lord’s brother’ (Galatians 1:19).

Date of writing: Probably close to A.D. 60

Theme: Practical religion which shows itself in good works as opposed to a religion which is mere profession.

The following brief outline is taken from ‘New Testament Introduction’ by Donald Guthrie, published by InterVarsity Press, pages 767-770.

1. Greeting (1:1)
2. Trials and how to meet them (1:2-4)
3. Wisdom and how to obtain it (1:5-8)
4. Wealth and how to regard it (1:9-11)
5. Temptation and trial distinguished (1:12-15)
6. Good gifts (1:16-18)
7. Hearing and doing (1:19-27)
8. Against partiality (2:1-13)
9. Against a barren faith (2:14-26)
10. Qualities required in teachers (3:1-18)

(1) Control of speech (3:1-12)

(2) True wisdom (3:13-18)

k. Dangers (4:1-17)

(1) Human passions (4:1-10)

(2) Evil speaking (4:11, 12)

(3) Rash confidence (4:13-17)

l. Warnings to wealthy oppressors (5:1-6)

m. Encouragements to the oppressed (5:7-11)

n. Against oaths (5:12)

o. The power of prayer (5:13-18)

p. Help for the backslider (5:19, 20)

Recommended study helps:

‘The General Epistle of James,’ by R.V.G. Tasker, Tyndale New Testament Commentaries, vol. 16, published by Eerdmans.

‘The Epistle of St. James: The Greek Text With Introduction and Comments,’ by Joseph B. Mayor, Twin Book Series, published by Baker Book House.

‘An Interpretation of the English Bible’, by B.H. Carroll, vol. 5, published by Baker Book House.

PERSEVERANCE

James 1:1-8

We come now to begin our study of the book of James. James’ position within our Bibles is the first of the seven catholic or general epistles, called so because they are addressed to a general audience rather than to a specific church or person. The book of James is addressed to people of the dispersion, that is to people who had been driven from the holy land by the persecution.

The main theme of this letter is that of practical religion which manifests itself in good works, contrasted with a mere profession of faith. In the book of Romans, the Apostle Paul laid great stress upon the doctrine of justification by faith alone. He emphasized that the works of a person cannot save the person. James’ letter, on the other hand, emphasizes good works, not as a means of salvation, but as proof that one has indeed been justified by faith. If James seems to belittle faith, we must keep in mind that it is mere intellectual faith which he belittles, and shows that one’s verbal profession is not valid unless it is backed up by the good works of practical religion. James writes, ‘What good is it, my brothers, if a man claims to have faith but has no deeds?’ He goes on to say, ‘Faith by itself, if it is not accompanied by action, is dead.’

William Jenkyn has said, ‘We are not justified by doing good works, but being justified we then do good.’ And, Daniel Cawdray has said, ‘As the apple is not the cause of the apple tree, but a fruit of it: even so good works are not the cause of our salvation, but a sign and a fruit of the same.’

It is somewhat hard to want to divide the letter into small portions so that a sermon might be preached from each portion, since the whole epistle seems to be a collection of sermon notes. Every verse contains truth which could be expounded for the length of an individual sermon. I would urge you to read the book through several times so that you might not miss the richness of what James would have to say to us.

I now want to cover the first eight verses and simply entitle this study – ‘Perseverance.’

Here we see emphasis upon:

1. Perseverance in trials
2. Perseverance in seeking wisdom through prayer
3. Perseverance in belief and faith

We first see the necessity of perseverance in trials. James tells us to consider it pure joy whenever we face trials of many kinds, because the testing of our faith develops perseverance. The word used here for trials contains the idea of both outward trials and inward temptations.

Outward trials may come to us in the form of pain and suffering, or as an allurement to make material gain, or as an opportunity to satisfy some fleshly pleasure which is not honoring to God. When they come, they excite or depress the inward nature in such a way that we may be tempted to forsake our trust in God or to act in a manner contrary to that which the Bible dictates.

Based upon to whom this letter is addressed, we may assume that James has foremost in his mind the type of trial which causes us some sort of physical agony or mental anguish. The trial may take the form of severe, physical persecution because of our faith in Jesus Christ, manifesting itself in various forms of torture or imprisonment. It may also take the form of mockery and scorn. It may take the form of desertion, when a close friend or loved one refuses to have anything to do with us because of our faith and practices.

When we are faced with such a situation, our inward being may be tempted to forsake our faith in order to escape from the trial at hand.

However, we must keep one thing in mind. If the trials which we may face are manifold, so also is the grace of God. With God’s ever fresh supply of grace, the Christian can face whatever trial may come upon him or her. God, by his omnipotent nature, is powerful enough to stop any trial before it comes upon us. However, without the trials in our lives, there would be no real growth. The growth pattern is this:

trials test our faith ->

the testing of our faith produces endurance ->

this endurance, if it continues to its destined end ->

builds up the perfectly furnished Christian character.

Mayor has written, ‘Where there has been little trial, there has been little to test and exercise faith, little experience of ourselves, little to instill the habit of submission and resignation, little to lead us away from earth and up to heaven.’

James wishes to emphasize that if we desire to really grow in Christian character and strength, we must persevere in the midst of our trials, building up our endurance, and by so doing, we will be all the more ready to face the next trial which will surely come our way.

We may be permitted to generalize the teaching here in order to make some practical applications. Our trials are many, my friends. We face trials in our families where their may be antagonism between husband and wife, or between parents and children. We face trials at school, where the desire to be popular tempts us to go against the moral teachings we have received. We face trials at work, where troublesome co-workers may make our day one of misery and anxiety.

But, we must never lose sight of the fact that the grace of God is able to make us stand in the midst of these difficulties. We must learn to rely totally upon him for the ability to stand fast and unmoved. We must learn to cast our burdens upon him for he does indeed care for us. Perseverance in trials must be our aim. A Christian must have ‘staying power,’ and this is only developed through opposition and trial.

Secondly, we see that James exhorts us to persevere in seeking wisdom through prayer. When we face the difficulties of life, we are prone to rely upon human cleverness and personal abilities to get us through the difficult times. But, these prove far too often to be inadequate. When relying upon our own inner strength, we will almost surely find that there is a point at which we find ourselves unable to cope with the problems that face us.

Therefore, we must go to the source of strength and wisdom, God. If God has permitted a trying situation to come our way, does it not also follow that he will provide the wisdom to deal with that situation? If God, by the things he permits, is seeking to conform us to the image of his blessed Son, he is surely going to provide the needed resources so that we may indeed grow in the stature of Jesus Christ.

It is in the seeking of this wisdom that we must persevere in prayer. You remember the parable of the woman who came persistently to the judge asking him to act on her behalf. Finally, the judge did act. Why? Because of her perseverance. God will give a heavenly wisdom to us if we persevere in the seeking of it. It is his nature to do so.

James tells us that God gives wisdom generously to us without finding fault. What does he mean by this? He means that God is ready to supply no matter how often we have asked, and no matter how often we have not used his wisdom in the past. When we come in prayer to the throne of grace, God does not investigate us and see whether or not we are worthy to be entrusted with his wisdom. Instead, he gives liberally, without strings attached.

Are you facing a difficult trial or series of trials at this time? Do not rely upon your own abilities and ingenuity for you are sure to fail. Come to the mercy seat and earnestly seek the wisdom of God so that you may rise above the earthly realm of things and reign in the situation with Christ.

Finally, we find the necessity to persevere in our belief and faith. We have a trial facing us that is difficult and which is tempting us to sin or shy away from godliness. The trial is placing physical, mental, and emotional demands upon us so that we are weighed down beneath it. We have realized that our own inventions and abilities have failed and are inadequate to cause us to surmount the mountain in front of us. So, we have come to the throne of grace in order that we may find wisdom in time of need. We have persisted in our prayers. Is that the end? Is this all we need to do? What if God does not give us an immediate endowment of wisdom? Do we throw our hands up in despair, give in to defeat, and sign the terms of surrender?

No! We place our feet on solid rock and hold fast to the belief that God has heard our prayers, and even though immediate relief is not here, it is in fact on its way. When we begin to doubt the liberality of God, a restlessness is created in our souls so that we become like the waves of the sea, tossed about and driven here and there.

When we have sought the wisdom of God, we must remember the words of Christ, ‘Do not let your hearts be troubled, neither let them be dismayed.’ When we pray for wisdom and help, and then begin to doubt and act like God will not give it, we are in reality showing that our faith and trust in God has no form or substance to it. Prayer involves the turning of the whole mind to God. We cannot be facing two directions at once. This is the significance of the phrase ‘double-minded man.’

How often have we tried to pray with one eye looking to heaven and the other eye looking to earth? How often have we prayed that God would help us, and yet really wondered whether or not he would do so? Perseverance is the watchword, focusing the totality of our concentration upon the God who is the ruler over every situation, trial, and circumstance.

We have seen the necessity for perseverance in trials, perseverance in seeking wisdom through prayer, and maintaining perseverance in our belief that God will answer us according to the abundance of his storehouse.

The benediction of the Apostle Paul should be foremost in our minds when faced with trying circumstances:

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

BLESSING UNDER TRIALS

James 1:9-18

We continue now to examine the first chapter of the epistle of James, by continuing the theme of perseverance under trials which we examined in the last study. We saw previously that believers are to persevere in the midst of trials, so that endurance might be built up; that when we face trials of various kinds, we must seek heavenly wisdom rather than the cleverness of our own inventions, and that this wisdom is sought by means of persistent prayer to the Giver of wisdom; and, that having prayed for such wisdom, we are to persevere in the belief and faith that God will indeed grant it to us in great liberality.

James, in verse 9 of our text, seems to turn our attention to a different thought regarding trials. He focuses our thoughts upon our life’s economic circumstances, and shows that even though they may not be of the terrible, persecuting type of trials, we are nevertheless to persevere in them also.

He first addresses the situation of the man who is not rich in material possessions. It is very easy, especially today when such emphasis is placed upon Christian prosperity, to feel that God has abandoned us if we are not rich or successful according to the standards of the world. James exhorts the person in this situation to seek joy, not in the status of worldly ambitions, but in the new status into which he or she has been brought in Christ.

The Christian of lower economic position must be able to rejoice in the fact that even though he or she has not been blessed in great measure with material goods, he or she has been exalted to the position of reigning with Jesus Christ; of being a joint heir with Christ; of being a member of the heavenly city; of being a fellow-citizen with all the saints.

Next, in verse 10, James addresses the person who by worldly measures is quite successful and has much in the way of material prosperity. The Christian in this situation is not to rejoice in the fact that he or she has been given a lot of possessions, but rather, that he or she is also a heavenly citizen, to whom the pursuit of riches is no longer be the focal point of life. The believer who has much is not to be taken in by the deceitfulness of riches and find security in ‘things,’ but is to find joy and happiness in the Lord.

Now, what I have just said is quite obvious from the text and I do not believe that I have shed any great, new light upon the subject matter. However, I believe that we must consider what would happen should the reverse of these things be true, in other words, what if a person’s life situation should suddenly change. How is the person living in humble circumstances to act if he suddenly finds himself or herself blessed with an abundance of wealth? Also, how is the person who has lots of material goods and money to react if suddenly these things are taken away?

I believe you can now see how this would be a trial. On one hand, the person of humble means has learned through hard times to trust in God for the provision of daily need. The person in rich circumstances has perhaps relied upon his or her own abilities and natural talents to make themselves successful. Now the situation reverses.

The once humble person may now be tempted to over-indulge in his new-found wealth and forget about dependence upon the Lord. The formerly wealthy Christian may now take on the attitude that God has somehow abandoned him and that he or she no longer has the security which was once theirs. These outward trials lead to the temptation to sin by forsaking God, either out of neglect or out of bitterness.

I feel it proper to ask each one of you today to think how you would react if your present situation was suddenly reversed. Examine yourselves for a moment.

In verse 11, James gives us the key to having a proper perspective upon our circumstances. Our lives must be compared to the flowers of the field. They bloom for a season, but their beauty is short-lived, for suddenly, one day they wither and turn to seed. Our lives are very short when considered in the light of eternity. Our lives are but a fleeting vapor that may be gone before the present day is over. Therefore, we cannot find security in the things of this life.

The Apostle Paul said that the things which could be seen are only temporary, and that the things which are unseen are eternal. Our outward circumstances are always changeable; the hope of security and salvation which is rooted in Jesus Christ is unchangeable, for Jesus is the same yesterday, today, and forever.

This is why, in the midst of life’s trials and situations, we must be able to sing with the hymnwriter who wrote:

My hope is built on nothing less than Jesus’ blood and righteousness;

I dare not trust the sweetest frame, but wholly lean on Jesus’ name.

His oath, his covenant, his blood, support me in the whelming flood;

When all around my soul gives way, he then is all my hope and stay.

On Christ, the solid rock I stand – all other ground is sinking sand, all other ground is sinking sand.

In verse 12, James tells us of the reward which awaits those who persevere under trials. The reward is the crown of life, or better translated, the crown which consists of life. It is quite possible for the most holy of believers to wear the crown of thorns in this life, due to the lowliness of his present estate. It is a crown however, which must only be worn for a short time, for there is a crown of life that is everlasting; one which will not wear away with time; and one which surpasses the fleeting pleasures of this life. It is the crown of life, eternal life, spent in communion with the Lord Jesus Christ.

The saint will have received this crown of life when he or she faces the Master whom they have trusted and hear the sweet

words, ‘Well done, thou good and faithful servant.’ The believer may not have the best things materially now, but God has in store an abundance of blessings for those who love him, who keep his commandments, and who serve him faithfully whatever the cost may be.

Verses 13-18 give us a more detailed picture of the pitfall that must be avoided when we are undergoing trials and difficulties in our lives. When trials face us, it is very easy to say that God is somehow tempting us to sin; that he is testing us to see whether or not we will sin or remain faithful to him.

But, we must remember that God cannot be associated with sin in even the slightest way. Since, because of the holiness of his character, he cannot sin or be tempted to sin, he does not tempt us to sin. James is not saying here that God never tries us. He is simply stating that God never tries us with an evil intent.

The temptation to sin comes from within ourselves. By nature, we desire to gratify our own lusts and to put the blame for our faults upon someone else. The evil desires that are within us, lead to the actual committal of sin if not checked. The sin which results will lead to death, spiritual death, if it is not dealt with.

God gives his children good and perfect gifts. The blessings of God are never accompanied by a temptation to sin, that is, a temptation which he provides. God is always consistent with his nature. His desire is that we be and act like his children, even under the most severe trials and troubles.

Conclusion:

It is quite possible to be blessed as a Christian even under the worst of life’s circumstances. It is our duty to persevere and to act like God’s child, if we are indeed truly his. Our hope and security, if placed in our wealth, our possessions, or our position, is really not hope and security at all, for these things may instantly pass into oblivion. Our hope must be anchored in Jesus Christ. Is your hope there?

If your hope is not in Christ, then you are on the sure road to spiritual death. The longer your evil nature and sins are not dealt with, the more speed is picked up by the train which is carrying you to damnation. Have you been blaming God for your troubles and difficulties? If so, then you need to repent and start taking responsibility for your own actions.

You are responsible for your life. Your sins are of your own making. The longer you put off trusting Christ, the more of a bed of misery you are making to lie in. Jesus Christ is your only hope. Only in Christ will you find salvation and security.

Are you trying to straighten your life out by your own efforts, trying to surmount your trials under your own power? If so, be assurred that failure will come.

Are you blessed beyond measure with the goods of this life? Do you think you have acquired these by your own talents and abilities? Think again my friend. Every good and perfect gift is from above. God, by his temporal grace and mercy, has permitted you to have the things you possess. They are really his, and it is his right as the sole owner to take them back when he pleases.

May the Lord grant us grace from his Word.

CONDUCT AND THE WORD

James 1:19-27

We have been looking thus far at the manner in which a Christian is to react to the various trials and circumstance which may come his or her way. In the text now under consideration, James will speak to us concerning the relationship between conduct and the Word. There is a great need for Christians to understand how to receive the teachings of God’s Word. Whether being preached, taught, studied, or read, the Word of God needs to be received with certain attitudes, and the proper reception of the Word should lead us into right conduct.

In verses 19-21 we see that a spirit of humility is necessary to receiving the Word. In verses 22-25 we see that it is necessary to receive the Word with an attitude of being willing and ready to be changed by it. In verses 26-27 we see that if we receive the Word properly, we must show it by our conduct.

First of all, a spirit of humility is necessary to properly receive the Word. James says that we are to be swift to hear, slow to speak, and slow to anger. These three characteristics are essential elements in the life of a humble person. Those people who think they know everything are always swift to speak, either to impress others or to correct others. There is no intense thought given as to what they say. They speak off the top of their heads and their words often carry insult and hurt with them. The person who is swift to speak learns a new truth, and before he or she has taken time to really understand what has been learned, he or she is out proclaiming it to others, often confusing them.

On the other hand, the humble person is slow to speak but is eager to listen, eager to be taught, eager to learn. When a person such as this learns a new truth about God’s will, he or she takes time to study it deeply and to trace that truth through the Scriptures. Before he or she is out telling others this wonderful truth, they make sure that they have applied it to themselves.

The humble person has the character of the Bereans, who when they heard new truth from the Apostle Paul, went and studied it for themselves to see if it indeed was true. I believe you will find that the person who is swift to speak usually lacks discernment, while the humble person who is slow to speak and quick to hear, exercises a great deal of discernment.

Finally, the humble person will be slow to anger. This anger has a two-fold application. The Christian who exhibits an attitude of humility does not immediately get angry when he or she is proven wrong by the Word of God. We all have seen on numerous occasions the anger that Christians exhibit when confronted with the issue of God’s sovereignty in grace. On the other hand, this same person does not immediately get angry at others who do not accept the truths he or she might be sharing with them. Instead of bombarding others with new truth, the humble Christian is willing to patiently and carefully instruct others.

James says that the anger of man does not produce the righteousness of God. When the lost person sees the Christian blowing up in a rage of anger, that person will begin to find fault with God. Instead of believing the truths of God, he or she will say, ‘Well, the Bible has not done anything to change this so-called Christian, so why should I pay any attention to it myself.’

Tasker has said, ‘It becomes more difficult for others to lay hold of the truth that the Judge of all the earth is essentially moral and himself does what is rightÉif his servants fail to show righteousness in their conduct.’

So in order to receive the Word properly, we must exhibit the characteristic of humility, being quick to hear, slow to speak, and slow to anger.

Secondly, we must receive the Word with an attitude of being willing and ready to be changed by the Word. As preparation for this, it is necessary that we remove from ourselves all wickedness and evil. The words of James here, in verse 21, tell us that we must remove the moral uncleaness which clothes us like a garment. We are to remove the obvious sins from our lives. In addition to obvious sins, we must remove what the King James Version renders as ‘superfluity of naughtiness.’ This refers to the excess or leftovers and minute particles of sin.

When we are saved, we do not immediately change into a perfect state of unblemished righteousness. We often carry over habits and traits from the days of our darkness. We often bring with us into the new life much that is inconsistent with Christian conduct. It is imperative that we remove these things from us. No one in their right mind would go to meet the President or a king without having first taken a bath and making himself presentable. So also, none of us should come to God to be taught from his Word without first cleansing ourselves, by the aid of the Holy Spirit, from our known sins.

It is certainly true that upon coming to the Word and hearing it properly, we may well discover more sin and filth that needs to be taken away. But, the less we bring with us, the easier it is to be shown what we have not seen.

James then says that we must receive the Word with the attitude of being doers of the Word. His words in verse 22 are commands not suggestions. Some who come to hear the Word are forgetful hearers. They glance a few moments at the Word, but as soon as they walk away they forget what was said and make no application of it to themselves.

On the other hand, the effectual doer of the Word, comes to the Word, as Peter did to the tomb of Jesus, and peers or looks intently into it, asking God how it might be applied in his or her personal walk, seeking the enabling power and grace of the Holy Spirit to put the Word into action. The true hearer of the Word gives attentive scrutiny to what he hears, paying close attention to detail. He seeks to see whether or not his life and lifestyle are in agreement with the Word, and where disharmony exists, he seeks to conform to the will of the Sovereign Lord.

Calvin has well said, ‘Doctrine must be transfused into the breast and pass into conduct.’ Luke, the gospel writer, wrote, ‘Blessed are those who hear the Word of God, and observe it.’ The message heard must be translated into deeds accomplished! Thirdly and finally, we see in verses 26-27 that we must hear the Word in such a way so that its effects are seen in our practical deeds of religion. The writer gives two instances here for consideration.

The believer who has recceived the Word properly, will keep a tight rein on his tongue. His speech will be seasoned with grace. He will not disgrace the Lord by his speech, and by the sweetness of speech will seek to show others the way of salvation. Secondly, he or she will do practical acts of kindness to others.

James is not giving an absolute here when he says that the religion which God finds acceptable is the looking after of orphans and widows and keeping oneself unstained by the world. In other words, this is not all there is to true Christianity. But, what James implies here, is that the Christian life is one of service and one of holiness. The Word which has been firmly rooted in the heart will outwork itself in service to others and will make a constant pursuit of holiness.

I would ask you today, how have you received the Word of God? What attitudes do you have when you hear or read the Word? Too often we fall into the terrible trap of only hearing the Word out of a sense of duty; because that is what we should do on Sunday. Far too often we find ourselves listening to be entertained or emotionally uplifted. Far too often we leave a preaching service only to find that two or three days later we cannot remember most of what was said.

Too often we hear the Word, but then we do not take the time to look at it intently in a time of private study. My friends, you will not get all the nourishment you need if you only depend upon the preaching each week. We must cultivate that Berean spirit, which upon hearing the Word, makes effort to study it in more depth.

I would encourage you this week, to set aside a time to study this passage in more detail. Ask the Lord to show you from his Word, by his Spirit, what sins you need to rid yourself of. Ask him to give you a more receptive heart. Take opportunity to show forth your knowledge of the Word by doing acts of kindness and by seeking to live a more holy life.

MORE SPIRITUAL HYPOCRISY

James 2:1-13

In our last study we examined the necessity for properly receiving the Word of God, be it preached, taught, or read. When we hear the Word of God or read it, we are to do so with the attitude that we are willing to be changed by what we are taught out of it. We are to look intently into the Word, paying careful attention to the details so that we do not forget what we have seen or heard.

The essence of true religion, is that we become doers of the Word of God. Knowledge must be transformed into action, otherwise we deceive ourselves. When a person is truly effected by the Word, there will be a visible change. There will be outward actions which prove practically that a change has taken place inwardly. The person who has looked attentively into the Word, who has received it properly, and who has been changed by it, will have a life characterized by service and holiness. There will be acts of kindness and charity towards others, and at the same time there will be a progressive effort to be holy like Christ is holy.

The person who is only a hearer of the Word and not a doer, is merely a hypocrite. He hides behind the mask of religion, but his actions show him to be irreligious. James gives us an example in the text before us of one such instance of spiritual hypocrisy. He speaks of the sin of showing favoritism within the church. At first, this sin may seem to be minor and not something which demands immediate attention. Yet, if we look at it closely we shall see that this sin not only shows that a person who commits it is just as guilty of lawbreaking as is the person who commits murder, but also that such a person really does not understand God’s plan of redemption. Let us consider the text.

The situation here is a simple one. Two men come into the assembly of the church. One is dressed in shabby clothes and is on the low end of the socio-economic scale. The other is finely dressed and gives evidence of being one who is of noble character and aristocratic upbringing. They both need a place to sit. Someone offers the noble man a choice seat but tells the poor man to sit on the floor. The implication of the episode is that a great fuss was made over the wealthy man and little attention paid to the poor man. So much for the setting.

Now, what is there to see and understand from all of this.

First, this passage is not teaching that proper respect and honor should not be paid to anyone. The Scriptures elsewhere enjoin upon us the duty of honoring and respecting those who are our leaders, to pray especially for kings and those in authority. The passage is teaching however, that one’s rank or place in society does not give him or her a special advantage or privilege in respect to the matter of salvation. In the body of Christ, there may well be people of noble birth and people of low estate, but in the work of the kingdom all share an equal ranking. Anyone who comes into our worship should be treated with moral dignity and should not be judged simply by their outward apparrel.

May I interject a thought or two here? Too often, we want sinners to be changed BEFORE they come into our churches. This is ridiculous! We should desire sinners to come into the church so that they may be changed.

The prime example for our respect towards others comes from the working of God in the plan of redeption. The Apostle Paul tells us:

Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things things of this world and the despised things – and the things that are not – to nullify the things that are, so that no one may boast before him (1 Corin. 1:26-29).

If man had been asked to choose those who should be the recipients of salvation, he would have chosen those who were successful, who were rich, and who held high rank in society. He would have chosen based upon externals. Why? Because it is the nature of man to measure worth and value according to what he sees.

This is why the Lord Jesus Christ was so rejected. He came from a family of low estate. He came from Nazareth (‘Can anything good come from Nazareth?’). His father was a carpenter not a statesman. He himself was trained in the seminary of the wilderness not in the prominent theological schools of the day. He dressed simply, and ate and associated with thieves, prostiturtes and tax-collectors. By human judgement he was very unsuccessful and had no material wealth whatsoever. Therefore, on that basis, he surely had nothing to offer.

What the leaders of that day failed to realize was that Jesus did indeed have rank and place. He was very God of very God, and from eternity past had an equal ranking with God. He not only owned all the wealth of the universe, but was the very one who had created it.

When we as Christians show favoritism in our churches we are very simply saying that we have forgotten how God works, and that we ourselves have taken it upon ourselves to be Pharisaical judges who have the best ability to determine whether or not a certain person is of any value to the kingdom of God.

It is quite natural for us to develop our little cliques. There are some people that we feel more comfortable with and have more things in common with and so we tend to associate with them more than others. In and of itself, this is not wrong. But unless we are careful, it become a snare and a trap which makes us think less of others in the assembly. We must guard against showing favoritism.

The other thing that this passage teaches us, is that by showing favoritism, we are breaking the law of God. We have been told to love our neighbor as we love ourselves. How many of us like to visit a church where no one speaks to us, or where we feel like we are being looked down upon because we are not dressed as fancy as others, or whatever? If this is true, then should not we be sure to treat all people with respect and kindness when they come into our midst?

When we play favorites in the kingdom, we are just as guilty of sinning against God as those who commit murder or adultery. James says, ‘For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.’

Too often, we are guilty of applying the command to love our neighbor only to those who are in our clique, or to those who are our close friends. I think this is best illustrated by the way in which many churches have faced the problem of racial relationships. Many churches will love their neighbor as themselves, as long as that neighbor is white, or on the other hand, as long as that neighbor is black. Many churches will love their neighbor as themselves as long is their neighbor is a Baptist, a Presbyterian, a Catholic or whatever.

The great truth contained here in this passage is that Christian men and women cannot pick and choose when they are confronted with the moral law of God. As believers, we cannot excuse our failure to observe some parts of the Scripture by pointing to the parts that we do observe. We are not permitted to subtract from God’s commandments the ones we do not like or the ones that we think are of lesser importance than others.

I believe that we can see something else contained here if we look at it hard enough. It is impossible to keep the precepts and commandments of God and Jesus Christ perfectly. There is no one today who can lay claim to being perfect. Thus, since we cannot keep God’s commandments perfectly we must pay the penalty, a penalty which is death. However, because we are sinful, we are unfit to pay the penalty. Hence, the need for someone who can keep the law of God perfectly and pay the penalty for us. That person is Jesus Christ!

Only Jesus lived a life of perfect obedience. Only he can satisfy the penalty which God requires to be paid. Our only hope of being right with God, is to admit our sins, admit that we cannot atone for them, and ask God to accept Christ’s obedience and death in our place.

Let us keep from showing favoritism. To claim to love God’s standards and then to show favoritism in the kingdom is to show ourselves to be hypocrites. When we show favoritism, we are not showing mercy. If God would have had this same attitude when he set down the plan of salvation, not of us could ever hope to be saved. None of us had any sterling qualities which could have merited special attention from God. It is only because of his mercy that we may be saved. Keep this in mind when you are tempted to look down upon someone else and give unwarranted attention to another.

May God grant us grace from his Word.

FAITH WITHOUT DEEDS

James 2:14-26

We have been studying about the nature of true religion versus spiritual hypocrisy. James has been providing a few examples to show how our actions must agree with what we profess to believe.

In the text before us, James sets forth the crowning apex of spiritual hypocrisy, that is, a person who makes great theological affirmations with his or her mouth, yet has no good and holy deeds to accompany that verbal profession. George Swinnock, the old Puritan, has said, ‘The course of your life will speak more for you, than the discourse of your lips.’

Thomas Manton, another of the old divines, has written, ‘A naked profession of faith is no better than a verbal charity.’

Thomas Adams has said, ‘Naked faith is no faith.’

What these Puritan men have written, and what James sets forth before us, is simply that the person who professes to have a hope of salvation through Jesus Christ, will be a person who shows that hope through accompanying actions.

Let us consider the three parts of James’ argument – faith without deeds is a dead faith; it is not a saving faith.

Nowhere does James tell us what he means by the word ‘faith.’ He does not tell us what this ‘faith’ consists of. However, based upon what we have studied previously in this epistle, I believe we can state what he DOES NOT mean by ‘faith.’

First, James does not mean ‘lip service’ when he speaks of faith. We can see this clearly in the first part of his argument in verses 14-17. There are those who are very vocal in saying that the church should help the poor and needy. One would think after listening to such people that they must surely be godly and holy people – people who have a genuine concern for the down and out. However, the reality of such talk is tested when confronted by someone’s need. The big talker says nice platitudes to the needy and asks for God’s blessing upon them. Yet, that is as far as the concern goes. The person does not so much as lift a finger to actually help alleviate the need.

God has given us the emotion of sympathy. This emotion is designed to influence us to action. If it does not do so, what good is it? Alexander Maclaren has stated, ‘What is the good of getting up fire in the furnace, and making a mighty roaring of steam, if it all escapes at the waste-pipe, and drives no wheels?’

We need to be on guard about the contradiction that can take place between our speech and our actions. How often do we pray, ‘Lord, help the poor and needy among us,’ yet we do nothing else on our part to help them? How often do we pray, ‘Lord, save the lost and bring in the elect,’ yet we do nothing on our part in getting the gospel out? It does no good to say that we are evangelistic, if in fact we are not evangelistic! How often do we pray, ‘Lord, help the missionaries and supply their needs,’ yet we go no further in helping them?

FAITH, BY ITSELF, IF IT IS NOT ACCOMPANIED BY ACTION, IS DEAD!

This same conclusion is reached in the second part of James’ argument found in verses 18-19. In this second part of the argument, James introduces an imaginary person who says, ‘You have faith, I have deeds.’ In other words, someone may say, ‘In the church, some people have a strong faith. Others in the church have actions.’ The implication of the statement by our imaginary friend is that faith and action do not have to be found in the same person.

James then answers by saying, ‘Show me your faith without deeds, and I will show you my faith by what I do.’ Real, genuine, saving faith, manifests itself in action, not in lip service. A man can sit all day long in a chair, never moving from it, and say, ‘I have faith!’ But, the reality of that faith cannot be tested or shown unless there is action.

Simply believing in your mind and saying with your mouth fine theological doctrines, is not the totality of saving faith. James says that even the demons believe in God, but they shudder; they do not find peace and rest in their belief.

If a man has true, saving faith in Christ, such faith will mold and shape his character and conduct. If no evidence is forthcoming, there is doubt as to whether or not such faith really exists.

This is precisely the reason why the saints of old laid such great emphasis upon the ‘perseverance of the saints.’ Today, we no longer hear about the perseverance of the saints.

Instead, we hear about ‘once saved, always saved.’ I do not believe that a person can lose his or her salvation. But, too many people are being given a false assurance of salvation because they believe that because they walked an aisle or raised their hand in response to some emotional invitation at the close of a service, that they are saved. Yet, they no longer come to church, they do not study the Word, they do not fellowship with the Lord’s people, and if they do attend church it is very spotty at best. I ask you, do these people really have saving faith? FAITH, BY ITSELF, IF IT IS NOT ACCOMPANIED BY ACTION, IS DEAD!

Finally, James argues on the basis of two Old Testament examples, Abraham and Rahab. The purpose of these examples is to show how the reality of a person’s faith was shown by actions.

Abraham’s trust and faith in a sovereign, just, and merciful God, was proven when he was willing to slay his son, even though Isaac was the child of the promise. Rahab showed, by sheltering the Israelite spies, that she feared the wrath of God and understood the benevolence of God.

There is no need to go into detail about these two examples. James’ point of argument here is that people who have a genuine faith in God are not only ‘talkers’ of the Word, but are also ‘doers’ of the Word. Concerning the day of judgment, one man has written, ‘It will not be said then, Did you believe? but, were you doers or talkers only?’

I ask you to seriously consider and meditate upon this passage of Scripture. When you pray for others and their needs, remember verses 14-17. When you recite a creed or Bible verse, or talk to another Christian about Bible doctrine, or when you are tempted to give a great verbal defense for your faith, remember verses 18-19.

Whenever you begin to pat yourself on the back for the correctness of the doctrine you hold, be sure to be ready to commit yourself to whatever task or action God asks you to perform.

FAITH, BY ITSELF, IF IT IS NOT ACCOMPANIED BY ACTION, IS DEAD! THE TERRIBLE TONGUE

James 3:1-12

We have been studying about the necessity to make our deeds and actions conform to the profession which we make as followers of Jesus Christ. We have seen the obligation to show forth our faith by our actions. There is always the opportunity for us to be spiritual hypocrites if we are not prepared to back up our profession by our deeds. Our good works do not in any way save us, but they are to be fruits of our salvation.

James continues this theme in the first 12 verses of chapter 3, but this time from a different perspective. Not only must our actions show forth our faith, it is also imperative that our speech show forth our faith. The tongue, referring to the whole of our speech process, is a mighty member of our body, even though it is small in size. By our speech we have the ability to sway men and women, to bless them, and to curse them. By our tongue we also have the ability to praise God with one breath, and with another breath to curse those who are made in his likeness.

Speech is a powerful process. Several years ago, in the 1930’s, a young German of no account began to sway millions towards his belief of a master race. Adolf Hitler became the ‘Fuehrer’ of Germany, largely because of his ability to stir the latent hate and anger of mens’ souls through the medium of speaking.

In the 1800’s a young man named Charles Haddon Spurgeon became the most noted preacher of his day, largely due to his mighty speaking ability. Abraham Lincoln is largely remembered for his ability to speak and to work upon the emotions of a battered nation by the use of his tongue.

After the fall of man in the Garden of Eden, the first word to come out of a human being’s mouth was a lie. Wars have been started, friendships have been broken, marriages have been torn apart, and reputations have been marred by the unbridled actions of the human tongue or speech process.

It is amazing how such a little body organ can wreak so much havoc if not controlled. James wants to emphasize to us that it is imperative for those who say they love God and Jesus Christ, to show their faith and hope by means of proper speech.

Thomas Brooks, the Puritan, has said, ‘We know metals by their tinkling, and men by their talking.’ There is a little saying among children when they are teasing someone and calling someone names. It says, ‘What you say is what you are.’ This little saying could well be a summary statement for the passage before us. Let us come to this most penetrating passage and consider its implications for our lives.

In verse 1, James says that not many should be teachers because those who teach will be judged more strictly. From the writings of Luke in the book of Acts, and from the writings of the Apostle Paul, we know that in the days of the early church there were many who went about as teachers, trying to influence men and women by the cleverness of words. The problem was that though these teachers had a lot of talk, they themselves did not practice what they were teaching others.

The Pharisees of Jesus’ day were always harping on people to obey the law, yet they themselves would spend hours devising ways to circumvent the law’s obligations upon themselves. They gave the outward appearance of being holy and righteous, but inwardly they were cluttered with filth. Jesus called them white-washed tombs; clean on the outside, but inside full of dead mens’ bones.

James brings in the thought of teachers here to introduce his section about the tongue. He wishes to bring into consideration the thought that our lives must be in harmony with our speech, and that our speech must be in harmony with what we profess to believe as Christians.

In verse 2, James points out that not only are teachers guilty of stumbling in this area, but that we are all liable to sin here. The man who does not sin in the area of speech, is a man who has learned to control himself; a man who has reached a high level of spiritual maturity.

In verses 3 through 12, James gets into the meat of his presentation. He first likens the power of the tongue to a horse’s bridle and a ship’s rudder.

The bit that goes into the horse’s mouth is a small object. Yet, because of its placement, it has the ability to exercise great control over the huge animal. One slight tug from the rider and the horse will turn left or right, jump, or stop.

The rudder of a ship is very small in comparison to the size of the ship it controls. One small movement can cause a large turn of the vessel. If the little rudder is not controlled properly, the ship may veer off its course by several miles.

So it is with the tongue. It is a very small part of our body. But it has the ability to do great things. One kind word from the tongue can encourage a person who may be on the brink of suicide. One loving word can raise the spirits of the downhearted. The Scripture says that ‘A word aptly spoken is like apples of gold in settings of silver’ (Eccles. 9:17). One unkind word can cut a person’s spirit to the quick. One harsh word can ruin a friendship or start a war.

Maclaren has written, ‘Blasphemous words, or obscene words, shot into the blood by one swift dart of the fangs, may corrupt its whole current, and there is no Pasteur to expel the virus.’

James goes on to liken the power of the tongue to a small spark which can set a whole forest on fire. Thousands of acres of rich timber land can quickly be destroyed by one careless flick of the match.

James is trying to describe for us the powerful ability of the tongue. It can do great things, both good and bad.

In verses 7 and 8, James shows the main problem related to the tongue. Men have been able to take wild animals and tame them. Birds can be trained to talk and to perform stunts. Even the snake can be tamed into being a housepet. Creatures of the sea, such as the porpoise, can be trained to perform great leaps out of the water, over a rope, and through a ring of fire.

Yet, despite his ability to have dominion over the wild animals, man is still unable to tame one very small thing, his own tongue. The tongue is full of deadly poison. I have seen several boa constrictors made into pets that will even lie in bed with a person. But, I have never seen anyone tame a poisonous rattlesnake into a cuddly pet. Why? Because it is full of venom and poison. It does not lend itself to being easily controlled by something or someone else. So also, the tongue is full of death and poison and does not lend itself to being easily tamed.

With the tongue, men and women have the ability to praise God or curse him; to praise men or curse them; to speak words of comfort or words of sorrow. James tells us in verse 10 that praise and cursing can come from the same mouth.

Well, the point has been illustrated very clearly that the tongue is a powerful member of our bodies. But, what does this imply to us or serve to convict us of?

First, James says that fresh water and salt water cannot flow from the same spring at the same time. A fig tree bears figs, not olives. A grapevine produces grapes, not figs. In other words, like produces like.

If a man professes to be a Christian, professes to have sins forgiven, professes to want to follow God’s laws and precepts, and professes to have a love for the brethren, then his speech should naturally reflect this. Like produces like. If a person has genuinely been renewed and reborn by the Spirit of God, his or her speech will show it.

The implication here is that when you see a person who is rude in speech, harsh in speech, gossipping in speech, filthy in speech, or lying in speech, you are hearing a description of what is really on the inside. LIKE PRODUCES LIKE.

Second, if the tongue is so hard to tame, and man is unable to do it, how then can it be brought under control? The horse’s bit and the ship’s rudder only act as they are acted upon. Someone or something else is necessary to control them.

A person can only truly tame the tongue and bring it under control when the Holy Spirit of God is the controlling or acting force. A person must come to God and admit that they do not have the ability within themselves to control their speech. There must be a submission and surrender to the controlling influences of the Holy Spirit.

Let me simply give some Scripture quotations concerning the power and propriety of our speech as believers. Col. 4:6 – ‘Let your conversation be always full of grace.’

Prov. 16:24 – ‘Pleasant words are a honeycomb, sweet to the soul and healing to the bones.’

Eccles. 12:11 – ‘Words from a wise man’s mouth are gracious, but a fool is consumed by his own lips.’

Matt. 12:34b – ‘For out of the overflow of the heart the mouth speaks.’

My friends, I ask you to examine your tongue this day. Is your speech a description of what is in your heart? Do you believe that all men are created in the likeness of God, yet your tendancy is to speak of and to them as though they were dirt and scum? Do you profess to have a love for the brothers and sisters, yet your speech declares you to be harsh, unloving, and unforgiving? Do you profess to have a desire to build up the body of Christ, yet your speech shows you to be a busybody and a gossip?

In the days ahead you will have plenty of opportunities to speak to others and about others. What will your speech reflect?

If you are having trouble controlling your tongue, submit it to the control of the Holy Spirit. Ask God to tame what you cannot tame.

May God grant us a measure of grace and conviction from his Word.

TWO KINDS OF WISDOM

James 3:13-18

We have been studying about the necessity for a Christian’s outward actions to be a true reflection of the faith which he or she professes. James has shown us that if we profess to have a genuine faith in Jesus Christ, the genuineness of that faith will manifest itself in outward deeds which are patterned after the example of Jesus Christ. And, we have also seen that not only are our actions to be Christ-like, but so also is our speech.

The tongue we have seen, is a little member of our bodies, yet it is quite powerful. With the tongue we have the ability to both praise God and curse man. By our speech we can lift up the downcast, encourage the weak, and edify the saints. On the other hand, by our speech we can wound another person’s spirit, and we can bring disharmony to our relationships with others. The tongue is like a small spark, which if not controlled can set a whole forest ablaze. We have also seen that ‘like produces like.’ In other words, our speech is really a reflection of what is on the inside of us.

Now today, James confronts us with two kinds of wisdom. There is a wisdom of the world, which even at its best is not the best. But, for the believer, there is a wisdom which comes from heaven, from the throne-room of God. The heavenly wisdom is what we need to have as Christians.

James’ words will show us, I believe, that when a person is operating under the influence of this heavenly wisdom, his or her outward actions will indeed conform to the profession of belief in Jesus Christ which is being confessed with the mouth. When a Christian begins operating in the realm of earthly wisdom he or she will many times not exhibit a consistency between action and profession. Let us now consider this passage which is before us.

James asks the question, ‘Who is wise and understanding among you?’ It is probable that he now refers back to the teacher of verse one. The word wise (SOPHOS), refers to a person who is a very practical teacher. The word used for ‘understanding’ (EPISTEMON), refers to one who is a skilled expert, a scientific type of person. He then says, ‘Let him show itÉ’.

What James is saying here is this, ‘So, there is someone among you who, according to the world’s standards, is quite an expert at something, and who is a very wise and practical person.

Well, such practicality and expertise alone are not sufficient enough for you to be a teacher of the saints.’

Something more than practicality and expertise are needed. Once again, it is necessary that your wisdom and expertise conform to your profession of faith. How does this natural ability and faith coincide? By manifesting itself in such deeds that show them coexisting with one another. A good and wholesome manner of life are proofs that a man’s wisdom is more than just a product of his own ego.

Why is James bringing up this subject of the teacher again? Well, the early church needed to have leaders and teachers who could properly instruct them in the Word of God and in the ways of Christ. It is very easy to select someone solely on the basis of their earthly abilities. James stresses that ability alone is not the qualification for teaching. What is also necessary is that the person under consideration be judged by his or her lifestyle.

Far too often, the Christian church has selected its pastors, deacons, teachers and other positions of responsibility without regard to a person’s manner or consistency of life. It must be obvious that a man or woman walks a holy life and not just talks a holy life.

Something happens when people are placed in a position solely on the basis of earthly wisdom and ability. Factions, schisms, and all sorts of discord can result. The reason is that when a person operates in the sphere of earthly wisdom, there is often an underlying spirit of self-centeredness in that person. He or she acts in such a way, or exercises wisdom in such a way, so that something is gained to their own profit.

James says that where there is a spirit of envy and selfish ambition, there will also be disorder and many other evil practices.

Now let us stop for a moment and consider the weight of James’ words. How many church splits, how many hurt feelings, how many divisions, how much strife, has been caused when Christians operate from the motives of jealousy and self- profit?

The necessity to use wisdom and expertise properly is not just a mandate for those who wish to hold positions of responsibility within the church. It is a mandate for all believers. The church and its members are to function according to spiritual guidelines and according to Biblical principles. Too often the church looks at the world, sees something that works, and then decides to implement that in the church. What often results is that the ungodly aspects of the world also creep in.

James now goes on to describe the heavenly wisdom that we are to possess. He shows that heavenly wisdom is consistent with a profession of faith in Jesus Christ.

The wisdom from heaven is first of all pure. Heavenly wisdom is free from defilement. When a person is operating in this realm, there are no impure motives. There is not a self-seeking attitude being manifest. There is not a desire to gain prominence at the expense of hurting others within the body.

Because heavenly wisdom is pure, it has beneficial characteristics. It is peace loving. That is, a person with spiritual wisdom and understanding will exercise such so that peace and harmony are maintained within the body of the church.

This wisdom is gentle or considerate. In other words, a person with this wisdom does not make unreasonable demands of others. He does not place standards upon people which they are unable to obtain. Such a person is reasonable and fair. They are willing to listen to reason and realize that others may have some essential input to the situation at hand.

Such a person is also submissive. They realize that all believers have the ability to access this heavenly wisdom and that the wisdom which he or she has may not be complete without the aid and help of others.

Such a person is full of mercy and good fruit. In other words, their actions and speech are consistent with the mercy of Christ. They have been shown mercy, therefore they show mercy. They strive to exhibit the fruit of the Spirit in their lives.

Such persons are also impartial and sincere. They do not show favoritism. So often, when having to make a decision about something, a person operating under the influence of earthly wisdom will make decisions based upon whether or not a certain person or persons will be displeased, not upon the overall good and benefit to the body. Believers operating with the wisdom from above are also sincere, or without hypocrisy in their relationships with others.

Finally, James says that ‘Peacemakers who sow in peace raise a harvest or righteousness.’ The Scripture says that you can know the true nature of a person by his or her fruits. In other words, if a person says he loves peace, you only have to look around and see whether or not peace abounds where this person is.

However, this does not mean that such a person lets everything go by without taking any action. Calvin has commented to the effect that those who exercise the wisdom that is from above, while they meekly tolerate many things in their neighbors, do not cease to sow righteousness, but strive to correct the faults of others by peaceful means. Calvin says that these people ‘moderate their zeal with the condiment of peace, for those who wish to be physicians to heal vices ought not to be executioners.’

Pray for the wisdom that is from above. Learn to operate in the realm of the spiritual instead of the realm of the earthly.

NEEDED CORRECTIONS

James 4:1-17

We stated earlier in our study that James is a general letter addressed to Christians who had been scattered in the dispersion. From the tone of the epistle thus far, and especially from the tone of the chapter before us, it seems apparent that these Christians were not living God-centered lives.

Had the readers been living God-centered lives, James would not have had to admonish them about the nature of true religion; he would not have had to exhort them to be doers of the Word and not hearers only; he would not have had to remind them that their actions and speech were to be consistent with their verbal profession; and, he would not have had to remind them that they were to ge guided by heavenly wisdom instead of the wisdom of the world.

Here in chapter 4, he speaks briefly to three more areas which needed correction. These areas are:

1. Quarreling and factions among them (vv. 1-10)
2. Slandering and judging one another (vv. 11, 12)
3. Leaving the will of God out of their future plans (vv. 13-17)

The first issue addressed is that quarrels and factions existed among them (vv. 1-10). Tasker has said that the most obvious feature of human existence is strife, not peace. The text which I use says fights and quarrels. Actually, we can translate these words as ‘wars and fights.’ A war is a chronic state or campaign. A fight is a separate or isolated conflict or battle within the war. The source of these wars and fights was their inward pleasures, their inward desires that battled within them. James says that these desires ‘soldier’ within them, that is, they carry on an active campaign of fighting.

There was in these readers an inner desire to have something that they did not have. This coveteousness led to fights and quarrels. They were coveting positions, material goods, and even one another’s husband or wife. Look at the words used here to describe what was going on:

you kill -> you covet -> you fight -> you quarrel

When the desires of the flesh are not controlled by the Holy Spirit, there is an endless cycle of warring which takes place.

The first part of verse 2 is a parallelism:

You desire and do not have; so you kill

You covet and cannot obtain; so you fight and wage war

In spite of the killing and coveting, satisfaction could not be obtained.

There are many opinions as to what it meant that these readers were ‘killing’ one another. I think it hard to believe that actual, physical murders were taking place since these people were Christians. My personal belief is that the killing being done was in the form of slandering, ruining reputations, breaking up of homes, hurling insults, etc. Christians are often guilty of ‘killing’ people by means other than the sword or knife.

In verse 3 of the text, James says, ‘When you ask’ or literally, ‘When you ask for yourselves.’ These people were asking God in prayer to give them their desires. Now, this in and of itself is not necessarily wrong. It is not wrong to ask God to grant us the desires of our heart. God gives good things to his children. However, what was wrong was the motive for asking. These people desired things, not to glorify God or further his kingdom, but to satisfy their jealous ambitions.

James calls them ‘adulterous people’ in verse 4. He is using this term in the figurative sense. They claimed to be married to Christ, but they were busy having a love affair with the world and the things it has to offer. The love of pleasure, the love of self-gratification, and selfish ambitions are the marks of someone having a love affair with the world. Pleasure is not bad in and of itself. It is when a person goes to excess to such a degree that pleasure becomes his or her God that pleasure becomes sinful.

Being in love with the world can cause a believer to compromise his or her beliefs and divide loyalties. Jesus said to his disciples, ‘No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other’ (Matthew 6:24).

Verse 5 is a difficult one to interpret and understand. I believe it could be translated as, ‘He (God) yearns jealously over the spirit which he has made to dwell in us.’ In other words, God is a jealous God. He desires our love, loyalty and obedience.

In the verses which follow, James goes on to say that God, in order to have our undivided loyalty and affection, gives us the grace which is needed to render such allegiance. Those who recognize their need, who recognize that lasting satisfaction can only come from serving God, will find an ample supply of grace available to them.

God supplies sovereign grace, but man is responsible to apply it. How is this done? How does one maintain devotion to God? Well, James outlines several ways:

1. Submit yourself to God. Recognize that your desires are secondary to his. Realize that you are a dependent creature.
2. Resist the devil. Standfast against his firery darts, his flaming missiles, and his tricky schemes.
3. Come near to God. Establish regular communion and prayer time with God.
4. Wash your hands. This is symbolic for holiness. James is saying that we must seek holiness. (The O.T. priests would wash their hands before performing the ceremonies.)
5. Purify your hearts. In other words, set your priorities. Have a singleness of purpose to obey God. Seek God’s glory and honor in all things.
6. Grieve, mourn, and wail. REPENT! Very simply, turn from your sins. Take sin seriously.
7. Humble yourselves. Lay low before God. Be willing to take your place in the dust. Be willing to accept what he gives you.

The second area of correction which James speaks to is that of slandering and judging one another. In verse 11 he says, ‘do not slander one another.’ In the Greek, this ‘do not’ really means ‘stop what is presently going on.’ James uses the word ‘brothers’ here to remind them that they are a spiritual family. To backbite, slander, and gossip about other believers is just like hurting your own flesh and blood relatives.

When we slander or backbite another believer, we are actually passing judgment on them. We are setting ourselves up as being superior to them, superior to the law of God, and superior to Christ the only judge. Backbiting also shows that we lack the spirit of humility mentioned in verse 10.

Tasker has said, ‘It would be difficult to estimate how many friendships are broken, how many reputations ruined, and the peace of how many homes destroyed through careless gossip often indulged in for the lack of something better to do.’

Usually, backbiting is done without knowing all the facts or circumstances surrounding the individual who is the object of our gossip. At least the law of God obtained the testimony of two or three witnesses before condemning someone!

God clearly told the Israelites, ‘Do not go about spreading slander among your people’ (Leviticus 19:16). If it applied to the children of Israel, should not this injunction also be taken to heart by us who are members of the Israel of God?

The third area which need correction in these readers’ lives is that they were tending to leave God’s will out of their future plans (verses 13-17). We could well title this small portion of the text with the heading, ‘Presumptuous Confidence!’

The picture being drawn by James is that of the believer who gets out a map, points to a city on it and says, ‘I will go there on the first of next month and do such and such a thing.’ There is no thought being given that God may have other plans or different thoughts on the matter.

It is not wrong to make our plans and set our sights on something. However, worldliness causes a believer to neglect God and to arrange his or her life as though God did not exist. it is as if the believer has come to feel that he or she alone controls his or her destiny and future. The sovereignty and providence of God are ignored. A presumptuous confidence causes us to forget that we are mere creatures of dust and that are lives are very fleeting. We are here today and gone tomorrow, but God is forever. Life is not as solid and sound as we may think it is. The writer of Ecclesiastes has portrayed vividly that the only certainty about life is death!

You may wish to look at some additional Scripture references dealing with the matter of making plans. Consider:

Acts 18:20, 21 1 Corin. 4:19, 16:7

Philippians 2:19

Tasker – ‘Christians today do not give sufficient expression to this sense of man’s utter dependence upon the will of the transcendent God; and they might profitably ask themselves whether their refusal to say, God willing, is really due to a horror of hypocrisy or to a failure to acknowledge the supremacy of God.’

James sums up these exhortations with verse 17. He is saying that failure to do good is a sin, particularly when you know all along that you should be doing good. A. T. Robertson has said, ‘Unused knowledge of one’s duty is sin; the sin of omission.’

In conclusion, there are a few things I would like to leave with you:

1. Stop being worldly in your thinking.
2. Quit being jealous and start being thankful.
3. Learn to accept God’s providence towards you.
4. Learn to pray from a motive of seeking God’s glory and honor in all things.
5. Stop backbiting. Quit being a tale-carrier.
6. Live in this world with a constant awareness of God’s overriding sovereignty.
7. Rid yourself of any trace of presumptuous confidence. Simple lessons, but hard to learn! May God grant us grace from his Word.

RICHES

James 5:1-6

We come now to the closing chapter of the Epistle of James. In this chapter, he begins by once again bringing up the subject of riches. From verse 10 of chapter 1, it is clear that there were some among the readers of the letter who were quite wealthy. It is also clear from chapter 2 that the people of the church were being oppressed in some manner by wealthy people outside of the church. James feels compelled to sound a final warning to the wealthy. The situation of the poor being oppressed by the rich is an age-old problem. The writer of Ecclesiastes described the problem, as did the prohpet Zechariah.

I have made inference to this principle before, but I make it once again – the Scriptures never forbid a person to have wealth and possessions. There is nothing sinful about making money. However, it is the LOVE of money and possessions that is always forbidden. The Scripture in many places attacks greed and also the person who must have more, more, and more.

Money has a tendancy to corrupt. It gets its tennacles wrapped around people and drowns them in the sea of greed. As we look at the text before us, we see four pitfalls which we are likely to fall into if we have the love of money within us. These pitfalls are:

1. There is a tendancy to look only at the present moment, instead of planning for eternity.
2. The more have the more greedy we can become, hoarding our wealth and not being a good steward of what the Lord has entrusted to us.
3. The more we possess, the easier it becomes to run over anyone who stands in the way of our making more money.
4. We forget about the needs of others and squander our money on extravagance and luxury.

Let us now examine each of these snares.

First, there is the tendancy to look only at the present moment, instead of planning for eternity. Look at verse 1 of the text. The rich are warned to weep and wail over the misery that is coming when God executes his wrath and judgment.

People whose main goal in life is to have all that they can, only worry about the moment and what it may bring.

Now there is nothing wrong with investments and planning. But monetary investments are only for one’s lifetime. There is an ultimate accounting ahich everyone will one day give concerning how they used what they had in this life.

Those who love money somehow think that their wealth makes them immune to hardship and disaster. Or, they are so paranoid about a disaster which might come that they shelter everything they have as though it was solely through their efforts that they obtained it. Read Luke 12:16-21 and see the sad picture of one man who thought more about the present moment than he did eternity.

Secondly, the more we have the more greedy we become, hoarding our wealth and not being a good steward of the Lord’s gifts to us. Tasker has said, ‘Some rich men in the eagerness to get more and more goods have blinded themselves to the obvious fact that such goods, if not used, do and must deteriorate.’ No man can take his wealth with him when he dies. Saving is wise, but hoarding is sinful. People who are deep lovers of money cannot bear the thought of someone else receiving benefit from their wealth. Calvin has said, ‘God has not appointed gold for rust nor garments for moth; but on the contrary he has designed them as aids to human life.’

To the lover of money there is never enough. He who lives money will never reach a level of personal satisfaction. Someone once asked a very rich man just how much money would satisfy him. The rich man answered, ‘A little bit more than I have.’

The judgment of God is coming. To those to whom much has been given, much will be required. The Lord will one day demand an accounting for his goods and will demand to know how they were utilized.

The third pitfall we may succumb to is that the more we possess, the easier it becomes to run over anyone who stands in the way of our making more money. If you look at the large corporations in this country you will see some very wealthy executives. Many of them have rightfully earned what they have and are by all means entitled to it. Yet, look at the worker who is the one who actually makes the money for the executives. Many times they live on very low wages.

Those who love money will stop at nothing to make more, even if it means oppressing the ‘little man’ to do so. Lovers of money feel that everyone else exists solely to make them more money.

The fourth and final pitfall we discover is that when we are wrapped up in the pursuit of wealth, we forget about the needs of others and squander our money on extravagance and luxury. It is very easy to become cold and callous against others when you yourself have no worry about where the next meal is coming from. Oh yes, lovers of money sometimes give to charity and to the church. But, when compared to how much they have, what they give is very little. Remember how Jesus reacted to the Pharisees and to the widow with two pennies?

James says that those who live only for themselves are only fattening themselves up for the slaughter. They eat, drink, and make merry, yet the are like the cattle used for sacrifices, always eating and grazing, never aware that they may be next for the slaughter.

In conclusion, let me make some practical applications about what has been brought to our attention.

1. If God has chosen to bless us with much, he expects us to use it rightly.
2. There is nothing wrong with having creature comforts or with enjoying the good things of this life. God has richly given us all things to enjoy. But, the Christian is to be moderate in his use of such things.
3. The believer is to seek to help others, especially those within the body who are in need.
4. We would do well to stop and examine the driving force of our lives. Are we continually obsesses with money and thoughts of how to make more?
5. Are you saving or hoarding?
6. Always keep in mind that greed and materialism have no built in safeguards or satisfying limits. In this earthly life, it always takes a little more than we have to satisfy us.
7. If God has given you wealth, be ready and willing to give it back to him. Allow his will to be the controlling factor in how you use your money.

I trust that you have profited from these studies. May God grant us grace upon grace from his Word.