 
### WISDOM FROM ABOVE

### A Guide for the Interpretation of the Epistle of James

By William H. Lawson

####

Title and Cover

The title, Wisdom from Above, comes from James 3:17, "But wisdom from above is first of all pure; then peaceable, gentle, amenable, full of mercy and good fruits, impartial, and without insincerity." Indeed, James seems to have an affinity for the Wisdom Literature of the Old Testament and seeks to provide instruction in Christian Wisdom within the Epistle of James. The cover picture features a portrait of one of my students that is part of a series of portraits depicting the Heart of a Disciple. This portrait depicts a Heart of Wisdom through diligent study of God's Word.

####

Copyright 2008 William H. Lawson

Revised 2018

Smashwords Edition

####

Dedicated to my students and colleagues in Asia. May the Lord bless you as you seek to gain wisdom from his word.

### TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION TO THE EPISTLE OF JAMES

CHAPTER TWO: LET PERSEVERANCE HAVE ITS COMPLETE EFFECT (James 1:2-11)

CHAPTER THREE: BLESSED IS THE MAN WHO KEEPS PERSEVERING (James 1:12-18)

CHAPTER FOUR: IN HUMILITY ACCEPT THE IMPLANTED WORD (James 1:19-27)

CHAPTER FIVE: STOP HOLDING THE FAITH WITH PARTIALITY (James 2:1-13)

CHAPTER SIX: FAITH WITHOUT DEEDS IS DEAD (James 2:14-26)

CHAPTER SEVEN: MANY OF YOU SHOULD STOP BEING TEACHERS (James 3:1-12)

CHAPTER EIGHT: WHO IS WISE AND UNDERSTANDING AMONG

YOU? (James 3:13-18)

CHAPTER NINE: RESIST THE DEVIL AND HE WILL FLEE FROM YOU (James 4:1-10)

CHAPTER TEN: STOP SPEAKING AGAINST AND JUDGING ONE

ANOTHER (James 4:11-12)

CHAPTER ELEVEN: ALL SUCH BOASTING IS EVIL (James 4:13-17)

CHAPTER TWELVE: COME NOW YOU RICH PEOPLE (James 5:1-6)

CHAPTER THIRTEEN: BE PATIENT UNTIL THE COMING OF THE LORD (James 5:7-11)

CHAPTER FOURTEEN: PRAY ON BEHALF OF ONE ANOTHER (James 5:12-20)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians and even ministers often struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on the Epistle of James. Other volumes are also available that illustrate these principles, methods, and procedures on other biblical books including Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars: A Guide for the Interpretation of the Book of Amos.

The first chapter contains my introductory study of the Epistle of James and illustrates the method and procedures introduced in unit 2 of Ears to Hear. Chapters 2 through 14 contain my interpretations of the individual passages in the Epistle of James and illustrate the method and procedures introduced in units 3 through 6 of Ears to Hear.

It is my earnest desire that you would not only benefit from my interpretation of the Epistle of James but that you would also use the methodology and procedures illustrated within this book in your own interpretation of the Bible.

William H. Lawson

### CHAPTER ONE
### INTRODUCTION TO THE EPISTLE OF JAMES

**Background and Purpose**

Authorship

The author of the Epistle is identified in verse 1 as, "James, a servant of God and of the Lord Jesus Christ." However, this identification is ambiguous since the name James was common. There are two major possibilities from among the leaders of church mentioned in the New Testament--James the son of Zebedee and James the brother of Jesus.

The author traditionally accepted by the church has been James the brother of Jesus. Several arguments can be given to support this position. First, James the son of Zebedee was killed by Herod in 44 AD and it is generally agreed that the letter must have been written later. Second, the language of the Epistle is similar to the language of the speech of James the brother of Jesus in the Book of Acts. Third, the balanced perspective of the Epistle regarding the Law is consistent with the moderating stance of James the brother of Jesus found in the Book of Acts. Fourth, the Jewish character of the Epistle is consistent with the background and role of James the brother of Jesus as a Jew and leader of the church in Jerusalem. Fifth, the frequent parallels between the teaching of the Epistle and the teaching of Jesus are consistent with the familiarity that James would have with the teachings of his brother Jesus.

Nonetheless, this evidence is not conclusive, and several objections have been raised to James the brother of Jesus as the author of the Epistle. First, the high standard of Greek employed in the Epistle is not what some would expect from a Galilean laborer. Second, some find it strange that the brother of Jesus would not mention that special relationship. Third, the approach to the Law found in the Epistle is not consistent with what some perceive as the position of James the brother of Jesus. Fourth, the reluctance of some segments of the early church to accept the Epistle into the canon suggests to some that there was a question about whether the Epistle was written by as prominent a leader as James the brother of Jesus.

In response to these objections, other possibilities for the authorship of the Epistle have been suggested. First, some suggest that James the brother of Jesus wrote the substance of the Epistle, but that the final form of the Epistle was also shaped with the help of a translator, _amanuensis_ (ghostwriter), or editor. Second, some propose that another James wrote the Epistle. Third, some submit that the Epistle was originally anonymous and later attributed to James the brother of Jesus. Fourth, some assert that the Epistle is pseudonymous, written in the name of James by another.

Despite these objections and alternatives, James the brother of Jesus remains the most likely candidate for the author of the Epistle. First, determining the facility that James the brother of Jesus might have been able to attain in the Greek language is difficult and he could have enlisted help. Second, there is no reason that James should mention that Jesus was his brother if that relationship had been superseded by another, servant (1:1). Third, the belief that James was a zealous advocate of the Law is based on evidence that is dubious. The Book of Acts indicates that James had a more moderating position (Acts 15). Fourth, there are many reasons why the early church might have been reluctant to accept the book as canonical (For a full discussion of the issue of authorship see Davids, 20-22 and Moo, 19-30. Also, see Martin, xxxl-lxxvii for a thorough discussion of the role of James within the early church).

Place and Date

The place and date of writing are not specifically identified in the Epistle. However, if James the brother of Jesus is accepted as the author, it is possible to propose a likely place of writing and general date of writing. Since James the brother of Jesus was a leader of the church in Jerusalem, it is probable that he was writing from that location. The Epistle must have been written before AD 62 when James the brother of Jesus was martyred. However, it may be possible to date the writing of the Epistle much earlier, around AD 45-47. First, the controversy between Jewish and Gentile Christians is not mentioned. Since the controversy would have been a primary concern of James and his readers, his failure to mention the controversy suggests to some that the Epistle was written before there was a controversy. Second, a misunderstanding of Paul's teaching of justification by faith is addressed in the Epistle. Since James and Paul met at the Jerusalem Conference in AD 49, some suggest that the letter must have been written before they clarified their positions (See Moo 33-34). Third, the situation implicit in the Epistle is consistent with the difficult circumstances of that time (See below). Nonetheless, these arguments are far from conclusive.

Situation and Purpose

The recipients are identified in the address of the Epistle, "To the twelve tribes scattered among the nations: Greetings." This address seems to indicate that the Epistle is written to Jews of the Diaspora. However, the author was certainly addressing Christians. This terminology is used metaphorically within the New Testament. The church is frequently described as the New Israel in the New Testament and Christians are described as aliens in this world. Nonetheless, the author was probably addressing Jewish Christians, especially if James the brother of Jesus is accepted as the author. James was one of the leaders of the church in Jerusalem that was predominantly a church of Jewish Christians. In addition, the Epistle has a strong Jewish character, frequently alluding to and quoting the Old Testament as well as reflecting peculiarities of Jewish language and culture. Based on these conclusions, it may even be possible to identify the recipients with the Christians from the church in Jerusalem that were scattered throughout Judea and Samaria during the great persecution that broke out subsequent to the stoning of Steven (Acts 8:1). Life in Judea and Samaria was difficult at the time when the Epistle was written (See Davids, 28-34 for a thorough discussion of the social situation).

The Epistle itself reflects a situation in which the recipients were experiencing trials and temptations as they sought to live their lives for God in a hostile and alluring world. The trials of the recipients seem to have been predominantly poverty and oppression by the rich. However, the trial of sickness is also addressed. Therefore, the purpose of the Epistle was to provide wisdom from above so that Christians could remain faithful during trials. The recipients also seem to have been tempted by the world in many ways. First, they were clearly tempted by their physical desires to seek worldly pleasures. Second, they were tempted to become selfish and ambitious. Evidently the selfishness and ambition of some led them to envy and attempt to oppress others as well as show favoritism to the rich while discriminating against the poor. The result was disharmony in the church. Undermining the ability of the recipients to respond to the teaching of the Epistle and overcome worldly influence are two potential problems. First, the author seems to indicate a concern that the recipients will not heed his teaching but will stubbornly resist. Second, the recipients may have had a misunderstanding about the nature of justification by faith that resulted in them being unable to recognize the need for transformed living. Therefore, the purpose of the Epistle was to provide wisdom from above so that Christians would be able to heed wise instruction and withstand temptation.

Biblical Context and Role

The Epistle of James is among the Epistles of the New Testament. The Epistles serve within the New Testament to provide instruction, encouragement, and warning for Christians as they seek to live out the implications of Christianity as revealed by the Gospels and illustrated in the Book of Acts. The Epistle of James plays a significantly role among the Epistles, providing instruction, encouragement, and warning for Christians as they encounter trials and temptations. In addition, the Epistle of James is especially related to other divisions of the Bible. The Epistle contains many allusions and some quotations from the Old Testament. Therefore, care must be taken to understand the use of these allusions and quotations in the Epistle. James seems to have been especially steeped in Old Testament Wisdom (See Martin, lxxxvi-xcviii for a thorough discussion of James' background in Old Testament Wisdom). In addition, the Epistle contains similarities to Jesus' teaching in the Gospels (See Davids, 47-48 for a chart that notes the parallels between James and the Synoptic Tradition; see also Martin, lxxv-lxxvi for a chart that focuses on the parallels between James and the Gospel of Matthew). Furthermore, the Epistle seems to be related to Paul's teaching on justification in his epistles. However, the relationship is probably not direct. James is most likely trying to balance a misunderstanding of Paul's teaching that resulted in an emphasis on declaration of faith and de-emphasis on transformed living.

Genre and Function

The Epistle of James of course is an epistle or letter. Epistles were a common genre within the New Testament world. In the New Testament world, epistles varied from very informal letters, written in common language, and addressed to specific people to extremely formal essays, written in pedantic language, addressed to broad audiences. The Epistles of the New Testament generally are a balance of these extremes, sometimes leaning slightly one way or the other. The Epistle of James leans slightly toward the use of pedantic language and seems to address a broad audience. Nonetheless, it is a relatively informal letter written to a specific situation.

The Epistles of the New Testament are characterized by what can be described as authoritative and compassionate instruction. First, the writers of the Epistles had a special calling from God and the authority that resulted from that calling and the instruction contained in their letters shares this authority. Second, the writers of the Epistles had the same compassion and concern for people that characterized their Lord and the instruction contained in their letters clearly demonstrates this compassion and concern. The Epistle of James shares these characteristics of authority and compassion with the other epistles of the New Testament. Indeed, James refers to his readers as "my brothers" or "my beloved brothers" 15 times.

The instruction found in the Epistles shares some general characteristics. Epistolary instruction is a form of exhortation. In exhortation, the appropriate response is normally indicated commands and/or prohibitions. These commands and prohibitions are normally supplemented and reinforced with explanations and reasoned arguments that clarify issues and provide motivation for obedience. However, in many cases the commands and prohibitions do not fully indicate the appropriate response or are absent altogether. In these cases, the appropriate response must be implied from the explanations and reasoned arguments. In addition, occasionally there will be only commands and/or prohibitions with no explanations or reasoned arguments. In these cases, the authority of the writer alone compels obedience. The Epistle of James generally corresponds to this pattern of instruction.

The Epistle of James also exhibits two predominant characteristics. First, the Epistle contains frequent allusions to and occasional quotations from the Old Testament. These allusions and quotations must be carefully researched and understood in relationship to their use within the Epistle. Second, the Epistle contains numerous illustrations, regularly employing analogy. Care must be employed to discern the connection between the illustration and the situation addressed so that the message is clear.

Strategy and Structure

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated issues are addressed without much overall plan. Most commentators attempt to provide a general outline of the strategy and structure of the Epistle, but even the most general outline cannot harmonize the erratic movements of the Epistle. One of the more sophisticated approaches to understanding the strategy and structure of the Epistle is proposed by Davids. He divides the Epistle into three major divisions: opening statements (1:2-27); body of instruction (2:1-5:6); and concluding statement (5:7-20). Each division addresses the same three themes: testing, wisdom/pure speech, and poverty/wealth (Davids, 22-29). However, as Moo concludes, "Davids and others find more structure than the diverse material in James can justify" (Moo, 39). Moo proposes a simpler approach to the strategy and structure of the Epistle: Trials and Christian Maturity (1:2-18); True Christianity Seen in its Works (1:19-2:26); Dissensions within the Community (3:1-4:12); Implications of a Christian World-View (4:13-5:11); and Concluding Exhortations (5:12-20). However, though Moo's approach is more realistic, even it cannot account for the abrupt shifts within the Epistle (See Martin, xcviii-civ for a discussion of several approaches to the structure and outline of the letter). Consequently, I have chosen to simply follow the shifts in the Epistle without attempting to identify a broad structure.

Address and Greeting (1:1)

I. Let Perseverance Have Its Complete Effect--Instruction regarding Trials (1:2-12)

II. Blessed Is the Man Who Keeps Persevering--Instruction regarding Temptations (1:13-18)

III. In Humility Accept the Implanted Word--Instruction regarding God's Word (1:19-27)

IV. Stop Holding the Faith with Partiality--Instruction regarding Partiality (2:1-13)

V. Faith without Deeds Is Dead--Instruction regarding Superficial Faith (2:14-26)

VI. Many of You Should Stop Being Teachers--Instruction regarding Appropriate Speech (3:1-12)

VII. Who Is Wise and Understanding among You?--Instruction regarding Wisdom (3:13-18)

VIII. Resist the Devil and He Will Flee from You--Instruction regarding Worldliness (4:1-10)

IX. Stop Speaking against and Judging One Another--Instruction regarding Speaking against and Judging Others (4:11-12)

X. All Such Boasting Is Evil--Instruction regarding Making Plans (4:13-17)

XI. Come Now You Rich People--Warning to Rich Oppressors (5:1-6)

XII. Be Patient until the Coming of the Lord--Instruction regarding Patient Perseverance (5:7-12)

XIII. Pray on behalf of One Another--Instruction regarding Sickness and Sin (5:13-20)

Message or Messages

The Epistle of James addresses a variety of issues and contains numerous messages. First, Christians should endure trials because they will develop maturity and receive the crown of life (1:2-12). Second, Christians should not succumb to temptation because sin leads to death and everything good and perfect comes from God (1:13-18). Third, Christians should heed God's word because it results in salvation and blessing and rebellion is deceptive and worthless (1:19-27). Fourth, Christians should not show favoritism because they are brothers, God doesn't show favoritism, and he has commanded his people to love everyone (2:1-13). Fifth, Christians should live in a way that is consistent with their faith in God because faith without deeds is worthless and deeds based on faith result in God's acceptance (2:14-26). Sixth, Christian teachers should guard their speech and life because they will be judged more severely and teaching often leads to pride and corruption (3:1-12). Seventh, Christians should live a good and humble life because this is heavenly wisdom and results in righteousness (3:13-18). Eighth, Christians should avoid worldly desires because they result in quarrels, frustration, and judgment and submit to God because he will be with them and lift them up (4:1-10). Ninth, Christians should not slander because it violates God's law and he is the only Lawgiver who has authority to judge (4:11-12). Tenth, Christians should not be self-willed, but submit to God because they are in no position to be arrogant and it is evil (4:13-17). Eleventh, those who accumulate wealth at the expense of others should repent because they will be judged (5:1-6). Twelfth, Christians should remain steadfast in difficulty because the Lord's coming is near, and he is compassionate and merciful (5:7-11). Thirteenth, Christians should pray for the Lord's healing and forgiveness because the Lord will answer (5:12-20).

### CHAPTER TWO

### LET PERSEVERANCE HAVE ITS COMPLETE EFFECT

### James 1:2-11

Though this passage contains diverse elements, these are united by a common concern for enduring trials (See Situation and Purpose). In addition, verses 2-4 are linked to 5-8 by the catchword "lacking."

Study of the Passage

Text and Translation

1:2Consider it all joy, my brothers, whenever you fall into trials of various kinds, 3knowing that your testing of faith produces perseverance. 4But let perseverance have its complete effect so that you may be complete, whole, lacking in nothing. 5But if any of you is lacking wisdom, let him ask from God, who gives to all simply without reproach, and it will be given to him. 6But let him ask in faith without doubting, because he who doubts is like a wave of the sea, being blown and tossed. 7Let that man not think he will receive anything from the Lord; 8he is a two-souled man, unstable in all his ways. 9Let the humble brother boast in his high position, 10but the one who is rich in his humble position, because he will pass away like a flower plant. 11For the sun rises with scorching heat and withers the plant; its flower falls and the loveliness of its appearance is destroyed. In the same way, the rich man will wither away in his pursuits.

Situation and Purpose

This passage reflects a general situation in which Christians were experiencing various trials and were in danger of forsaking their commitment to Christ. This general situation is reflected most clearly in verses 2-4. The purpose of these verses was to exhort disciples to persevere in trials. Verses 5-8 also reflect a concern for trials, but focus on a more specific situation in which disciples were uncertain how they should respond to these trials because they lacked wisdom. The purpose of these verses was to exhort disciples to pray in faith for wisdom. Verses 9-11 reflect a situation in which there was a great disparity between poor and rich Christians. On the one hand, poor Christians could easily be discouraged by their humble circumstances. On the other hand, rich Christians could easily become proud because of their seemingly exalted status. Both the poor and the rich had their unique trial. The purpose of these verses was to encourage poor Christians to glorify God because of their exalted status in Christ and to encourage rich Christians to glorify God rather than take pride in their wealth.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various and interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on providing instruction for Christians who are experiencing trials. This passage is closely linked to the subsequent passage by the word "trials." James gives further instruction for dealing with trials in 1:12-18, 5:7-11, and 12-20. In addition, this passage is also concerned with prayer that is faulty because of doubting and double mindedness. He gives further instruction about prayer in 4:1-10 and 5:12-20. Furthermore, this passage is also concerned with pride in wealth and the discouragement of poverty. He gives further instruction regarding this issue in 2:1-13, 4:1-10, 5:1-6, and 7-11.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the indication of the commands and prohibitions are incomplete or absent altogether. In these cases, the appropriate response must be implied from the explanations and reasoned arguments. This passage contains numerous commands that indicate the appropriate response, "Consider it all joy" (2), "let perseverance have its complete effect" (4), "let him ask from God" (5), "But let him ask in faith without doubting" (6), and "Let the humble brother boast in his high position, but the one who is rich in his humble position" (9-10). Verse 7 contains a prohibition, but it is more concerned with reinforcing the rationale for asking in faith. The commands to rejoice and persevere in verses 2-4 are reinforced by the desire for complete maturity. The commands to pray in faith for wisdom in verses 5-8 are reinforced by assurances of God's faithfulness to answer. However, they also contain a warning of the need for absolute faith. The commands to boast in verses 9-11 are reinforced by the exalted position of poor disciples and the humble position of rich disciples in Christ.

Strategy and Structure

This passage is structured loosely, providing instruction for dealing with trials from different perspectives. First, James exhorts Christians to rejoice and persevere in trials (2-4). Second, he exhorts them to pray for wisdom in faith so that they will be able to deal with trials (5-8). Third, he exhorts the poor and the rich to boast in God's work in their lives--the poor in the exalted position that they have in Christ and the rich in their humiliation in Christ (9-11).

I. An Exhortation to Rejoice and Persevere in Trials (1:2-4)

A. Exhortation to Consider Trials All Joy (2-3)

1. Command to consider trials all joy (2)

2. Explanation that trials produce perseverance (3)

B. Exhortation to Persevere in Trials (4)

1. Command to let perseverance have its complete effect

2. Explanation that perseverance results in being complete, whole, lacking in nothing

II. An Exhortation to Pray for Wisdom in Faith (1:5-8)

A. Exhortation to Pray for Wisdom (5)

1. Command to pray for wisdom

2. Explanation of why they can pray with confidence

B. Exhortation to Pray in Faith without Doubting (6-8)

1. Command to pray in faith without doubting (6a)

2. Explanation of why they should pray in faith without doubting (6b-8)

III. An Exhortation for the Poor and the Rich to Boast (1:9-11)

A. Command for the Humble and Rich to Boast (9-10a)

1. Command for the humble to boast in their exalted position (9)

2. Command for the rich to boast in their humble position (10a)

B. Explanation of the Destiny of the Rich (10b-11)

Message or Messages

Christians should consider trials all joy because trials result in a refining process that develops perseverance and continue to persevere because the result of perseverance is total maturity. Christians should ask God in faith for wisdom to persevere in trials without doubting because God will give generously to all, but those who doubt have a divided and vacillating commitment and should not expect to receive anything from the Lord. Poor Christians should not be discouraged by their poverty but boast in their exalted position in Christ; whereas rich Christians should not boast in their wealth, but in their humiliation in Christ because the rich and their wealth will wither and pass away like a flower plant.

Analysis of the Details

An Exhortation to Rejoice and Persevere in Trials

James exhorts Christian disciples to consider trials all joy and to persevere in trials in verses 2-4.

**Exhortation to consider trials all joy**. James exhorts disciples to consider trials all joy in verses 2-3. He commands them to consider trials all joy in verse 2, "Consider it all joy, my brothers, whenever you fall into trials of various kinds." The "trials of various kinds" probably include those that are common to all such as financial loss and illness as well as those that are a result of their Christian commitment such as persecution. This command is contrary to the normal human response to trials. Trials normally cause discouragement. Nonetheless, James commands disciples to consider trials joy. In fact, he commands them to consider trials "all joy," probably emphasizing the extent of the joy they are to have because of their trials. He explains that they can consider trials all joy because they produce the quality of perseverance in verse 3, "knowing that your testing of faith produces perseverance." The word translated "testing" refers to the process by which gold and silver was refined. As Moo concludes, "suffering is the means by which faith, tested in the fires of adversity, can be purified of any dross and thereby strengthened" (Moo, 60). The result of this refining process is "perseverance." Other possible translations of this word are "fortitude, determination, staying power." Therefore, disciples can consider trials all joy because they serve as a refining process that results in the quality of perseverance. What is more, "perseverance" has its positive effects as well (See below).

**Exhortation to persevere in trials**. James exhorts disciples to persevere in trials in verse 4. He commands them to let perseverance have its complete effect in the first part of the verse, "But let perseverance have its complete effect." His command is somewhat ambiguous. How can the disciple let perseverance have its complete effect? However, the obvious answer is that they can let perseverance have its complete effect by continuing to persevere. Therefore, this command is equivalent to "Continue to persevere!" James probably states the command in this way in order to point forward to the result of perseverance. He explains that perseverance results in total maturity in the remainder of the verse, "so that you may be complete, whole, lacking in nothing." He stresses the extent of perseverance's work by using three synonymous expressions. Perseverance results in their full attainment of all that God has called them to be in Christ (Martin, 16-17 provides illuminating insights into the background and significance of each of these three expressions). Though this goal may be unattainable, it should be the great ambition of every Christian. Therefore, Christians should consider trials all joy because trials result in a refining process that develops perseverance and continue to persevere because the complete effect of perseverance is total maturity.

An Exhortation to Pray for Wisdom in Faith

James exhorts disciples to pray for wisdom in faith in verses 5-8, thereby directing them to three key resources for persevering trials--wisdom, prayer, and faith.

**Exhortation to pray for wisdom**. James exhorts disciples to pray for wisdom in verse 5. He commands them to ask God for wisdom in the first part of the verse, "But if any of you is lacking wisdom, let him ask from God." For James wisdom and prayer are key resources for persevering trials. Wisdom is the insight required to persevere in trials and to live a life that is pleasing to God. Martin defines wisdom from the Jewish perspective as "practical righteousness in everyday living" (Martin, 17). Wisdom is not so much attained by study or even experience, but by prayer. James encourages them to ask God for wisdom by assuring them of God's generosity and giving in response to prayer in the remainder of the verse, "who gives to all simply without reproach, and it will be given to him." God's generosity is emphasized in three ways. First, he gives "to all." He denies no one. Second, he gives "simply," probably in the sense that he doesn't make a big deal of it; he simply gives. Third, he gives "without reproach." He doesn't give begrudgingly. As a result of their prayer and God's generosity, "it (wisdom) will be given them."

**Exhortation to pray in faith without doubting**. James exhorts disciples to pray in faith without doubting in verses 6-8. He commands them to pray in faith without doubting in the first part of verse 6, "But let him ask in faith without doubting." For James "faith without doubting" is another key resource for persevering trials. Faith is much more than simply belief; it is a thoroughgoing commitment that results in transformed living. The word translated "doubting" comes from a word that means "judging" and could be translated "questioning." As Moo suggests, the problem is "not so much intellectual doubt as a basic conflict in loyalties" (Moo, 64). The doubter is uncertain whether he should rely on God or turn to other resources for assistance.

James explains why they should pray in faith without doubting in the remainder of verse 6 through verse 8, "because he who doubts is like a wave of the sea, being blown and tossed. Let that man not think he will receive anything from the Lord; he is a two-souled man, unstable in all his ways." This explanation expands on the depiction of the doubter. He is "like a wave of the sea, being blown and tossed." Rather than remaining committed to God as he encounters trials, he allows those trials to divert his commitment to other things as the waves of the sea that are blown and tossed by the wind. He is "a two-souled man." This depiction emphasizes the deep roots of the problem. The word "soul" normally refers to the inner core of a person's being. Therefore, "a two-souled man" is one whose commitment to God is compromised at the very core of his being. He is "unstable in all his ways." This depiction emphasizes the extent of the problem. The word translated "unstable" means "vacillating" and depicts the doubter as someone who vacillates from commitment to God to other things. This vacillating commitment affects everything he does. As a result, he shouldn't expect the Lord to answer his prayers for wisdom. Therefore, Christians should ask God in faith for wisdom to persevere in trials without doubting because God will give generously to all, but those who doubt have a divided and vacillating commitment and should not expect to receive anything from the Lord.

An Exhortation for Poor and Rich Christians

To Boast

James exhorts poor and rich Christians to boast in verses 9-11. He commands humble Christians to boast in their high position and rich Christians to boast in their humble position; then explains why rich Christians should boast in their humble position.

**Command for the humble and rich Christians to boast**. James commands both humble and rich Christians to boast in verse 9 and the first part of verse 10, "Let the humble brother boast in his high position, but the one who is rich in his humble position." The word translated "brother" is a characteristic expression used by Christians to refer to one another. Though "brother" only occurs with "humble," it probably carries over to "the one who is rich" as well. Both the humble and rich are Christian brothers. The imperative verb "boast" is normally used in a negative sense. However, it is sometimes used in a positive sense when the reason for boasting is the work of God. This is certainly the case here and "boast" is the equivalent of "glorify God." The "humble brother" is one who comes from "humble circumstances." James chose this word to describe the poor Christian because that was his trial. He felt humiliated by the rich because of his seemingly low position. Nonetheless, James ironically commands him to "boast in his high position." Though he is poor and in a low position by worldly standards, God has intervened in his life and exalted him to a high position. He is now rich because he has a relationship with God and will share in the treasures of God's eternal kingdom. Therefore, he need not feel humiliated by his poverty and has every reason to glorify God.

The "one who is rich" is a prosperous Christian. James probably used the imperative verb "boast" because that would be the trial of a rich Christian. He could easily become proud and boast of his seemingly high position. Nonetheless, James commands him to boast "in his humble position." Though he was rich and in a high position by worldly standards, God has intervened in his life as well by humbling him. He has come to realize that his wealth and position are worthless in comparison to the riches he has in his relationship with God and the treasures of God's eternal kingdom. Therefore, he has no reason for pride in his wealth and has every reason to glorify God.

**Explanation of why rich Christians should boast in their humiliation**. James explains why rich Christians should boast in their humiliation in the remainder of verse 10 through verse 11, "because he will pass away like a flower plant. For the sun rises with scorching heat and withers the plant; its flower falls and the loveliness of its appearance is destroyed. In the same way, the rich man will wither away in his pursuits." He compares the rich man to a flower plant. Flowers are lovely in appearance. However, their beauty is fragile. When exposed to the scorching heat of the sun, the plant withers and the flower falls to the ground, destroying its lovely appearance. Similarly, wealth is also attractive. However, wealth is also fragile. Difficult circumstances arise and wealth is easily lost. What is more, the man who devotes himself to the pursuit of wealth withers and passes away along with his wealth. However, the rich man who has been humbled by God does not need to fear this fate. As a result, he can boast in his humiliation. Therefore, poor Christians should not be discouraged by their poverty but boast in their exalted position in Christ; whereas rich Christians should not boast in their wealth, but in their humiliation in Christ because the rich and their wealth will wither and pass away like a flower plant.

Application of the Message

Christians today still experience trials of various kinds. As a result, they may become discouraged and consider forsaking their commitment. They may also be uncertain about how to respond to the different trials that they face. They may also be struggling with the specific trial of poverty or even the trial of wealth. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature that requires that the message of this passage be limited or adjusted when it is applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original situation. Christians should consider trials all joy because trials result in a refining process that develops perseverance and continue to persevere because the complete effect of perseverance is total maturity. Christians should ask God in faith for wisdom to persevere in trials without doubting because God will give generously to all, but those who doubt have a divided and vacillating commitment and should not expect to receive anything from the Lord. Poor Christians should not be discouraged by their poverty but boast in their exalted position in Christ; whereas rich Christians should not boast in their wealth, but in their humiliation in Christ because the rich and their wealth will wither and pass away like a flower plant.

Proclamation of the Message

**Title** : LET PERSEVERANCE HAVE ITS COMPLETE EFFECT

**Objective** : The objective of this message is to exhort and encourage Christians to rejoice and persevere in trials; pray in faith for wisdom to deal with trials; and glorify God whether they are poor or wealthy.

**Proposition** : Christians should consider trials all joy and continue to persevere; ask God in faith for wisdom to persevere in trials without doubting; glorify God whether they are poor or wealthy.
Introduction

Christians today experience trials of various kinds. As a result, they may become discouraged and consider forsaking their commitment to Christ. They may also be uncertain about how to respond to the different trials that they face. They may also be struggling with the specific trial of poverty. James gives divine wisdom for dealing with trials in James 1:2-11. Let's listen carefully to James' teaching so that we will have wisdom from above to respond to the trials of life. _Read James 1:2-11_.

I. Christians should consider trials all joy because trials result in perseverance and continue to persevere because perseverance results in total maturity.

A. James commands disciples to consider trials all joy in verse 2, "Consider it all joy, my brothers, whenever you fall into trials of various kinds."

B. James explains that disciples can consider trials all joy because they produce perseverance in verse 3, "knowing that your testing of faith produces perseverance."

C. James commands disciples to let perseverance have its complete effect in the first part of verse 4, "but let perseverance have its complete effect."

D. James explains that perseverance results in total maturity in the remainder of the verse, "so that you may be complete, whole, lacking in nothing."

E. _Illustration of the Positive Benefits of Trials_

F. Application--We should consider trials all joy because trials result in perseverance and continue to persevere because perseverance results in total maturity.

II. Christians should ask God in faith for wisdom without doubting because God will give generously to all, but those who doubt will not receive anything from the Lord.

A. James commands disciples to ask God for wisdom in the first part of the verse, "But if any of you is lacking wisdom, let him ask from God."

B. James encourages them to ask God for wisdom by assuring them of God's generosity and giving in response to prayer in the remainder of the verse, "who gives to all simply without reproach, and it will be given to him." God's generosity is emphasized in three ways. First, he gives "to all." He denies no one. Second, he gives "simply," probably in the sense that he doesn't make a big deal of it; he simply gives. Third, he gives "without reproach." He doesn't give begrudgingly.

C. _Illustration of God's Generosity to Those with Faith_

D. James commands disciples to pray in faith without doubting in the first part of verse 6, "But let him ask in faith without doubting."

E. James explains why disciples should pray in faith without doubting in the remainder of verse 6 through verse 8, "because he who doubts is like a wave of the sea, being blown and tossed. Let that man not think he will receive anything from the Lord; he is a two-souled man, unstable in all his ways." He is "like a wave of the sea, being blown and tossed." Rather than remaining committed to God as he encounters trials, he allows those trials to divert his commitment to other things as the waves of the sea that are blown and tossed by the wind. He is "a two-souled man." His commitment to God is compromised with other things at the very core of his being. He is "unstable in all his ways." He vacillates from commitment to God to other things and this affects everything he does.

F. _Illustration of the Tragic Results of Divided Commitment and Doubt_

G. Application--We should ask God in faith for wisdom without doubting because God will give generously to all, but those who doubt will not receive anything from the Lord.

III. Christians should glorify God whether they are poor or rich because the poor have been exalted by Christ whereas the rich have been humbled by Christ.

A. James commands both humble and rich Christians to boast in verse 9 and the first part of verse 10, "Let the humble brother boast in his high position, but the one who is rich in his humble position."

B. The "humble brother" is a Christian who comes from "humble circumstances" and feels humiliated because of his seemingly low position. Nonetheless, James commands him to "boast in his high position." Though he is poor and in a low position by worldly standards, God has intervened in his life and exalted him to a high position. He is now rich because he has a relationship with God and will share in the treasures of God's eternal kingdom. Therefore, he can glorify God rather than feel humiliated by his poverty.

C. _Illustration of God's Grace to the Poor_

D. The "one who is rich" is a prosperous Christian who could easily become proud and boast of his seemingly high position. Nonetheless, James commands him to boast "in his humble position." Though he is rich and in a high position by worldly standards, God has intervened in his life as well by humbling him. He has come to realize that his wealth and position are worthless in comparison to the riches he has in his relationship with God and the treasures of God's eternal kingdom. Therefore, he also can glorify God rather than take pride in his wealth.

E. James explains why rich Christians should boast in their humiliation in the remainder of verse 10 through verse 11, "because he will pass away like a flower plant. For the sun rises with scorching heat and withers the plant; its flower falls and the loveliness of its appearance is destroyed. In the same way, the rich man will wither away in his pursuits." But the rich Christian has escaped this fate because God has humbled.

F. _Illustration of God's Grace to the Rich_

G. Application--We should glorify God whether we are poor or rich because the poor have been exalted by Christ whereas the rich have been humbled by Christ.

Conclusion

Christians today experience trials of various kinds. As a result, they may become discouraged and consider forsaking their commitment to Christ. They may also be uncertain about how to respond to the different trials that they face. They may also be struggling with the specific trial of poverty. James gives divine wisdom for dealing with trials in James 1:2-11. Let's listen carefully to James' teaching so that we will have wisdom from above to respond to the trials of life. We should consider trials all joy because trials develop perseverance and continue to persevere because perseverance results is total maturity. We should ask God in faith for wisdom without doubting because God will give generously to all, but those who doubt will not receive anything from the Lord. We should glorify God whether we are poor or rich because the poor have been exalted by Christ whereas the rich have been humbled by Christ.

### CHAPTER THREE

### BLESSED IS THE MAN WHO KEEPS PERSEVERING

### James 1:12-18

Though this passage contains some diverse elements, it is united by its concern for enduring trials and specifically not succumbing to temptation (See Situation and Purpose). In addressing this concern this passage is also united by its logical organization (See Strategy and Structure). In addition, this passage is also united by several catchwords such as "life" in verse 12 and "death" in verse 15; "trial" in verse 12 and "tempted/tempts" (5 times, same root as "trial") in verses 13-14; and "gives birth" (2 times) in verse 15 and "gave us birth" in verse 18.

Study of the Passage

Text and Translation

1:12Blessed is the man who keeps persevering trial, because when he has stood the test, he will receive the crown of life that God promised to those who love him. 13When tempted, let no one say, "I am being tempted by God." For God cannot be tempted by evil and **he** * tempts no one; 14but each one is tempted through being lured away and enticed by his own evil desire. 15Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. 16Stop being deceived, my beloved brothers. 17Every good gift and every perfect present is from above, coming down from the father of the lights, with whom there is no change or shifting shadows. 18By choice he gave us birth through the word of truth, that we might be a kind of firstfruit of all his creatures.

*The Greek text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

This passage reflects a general situation in which Christians were experiencing trials and were in danger of forsaking their commitment to Christ. This general situation is reflected in verse 12 where James blesses those who persevere trial. In addition, verses 13-15 specify that James is concerned with trials that come from temptation to sin. These verses also indicate that some were having difficulty accepting responsibility for their sin and were blaming God. Furthermore, verses 16-18 reflect a situation in which Christians were being deceived. These verses suggest that they were being deceived into thinking that the world was the source of good rather than God. The purpose of the passage was to exhort and encourage Christians to persevere in trial, accept responsibility for their actions and avoid sin, and not be deceived by the world but seek God.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers to faithful discipleship. This passage specifically focuses on providing instruction for Christians who are experiencing trials. This passage is closely linked to the preceding passage by the word "trials". James gives additional instruction for dealing with trials in 1:2-11, 5:7-11, and 12-20. This passage also addresses the threat of worldliness. James gives additional instruction regarding worldliness in 2:1-13, 3:13-18, 4:1-10, 13-17, and 5:1-6.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases, the appropriate response must be implied from the explanations and reasoned arguments. Verse 12 can be more specifically classified as beatitude. Beatitude is a form of exhortation that does not normally include commands or prohibitions. Nonetheless, the response is implied and encouraged by the description of the blessing that results. This verse commends persevering trials and therefore implies the command "Keep persevering." Verse 13 contains the prohibition, "let no one say, 'I am being tempted by God.'" However, the explanation and warning that follow in verses 14-15 imply the additional command, "Each should take responsibility for their own sin" and prohibition "Do not succumb to desire." Verse 16 contains another prohibition, "Stop being deceived." However, this prohibition does not specifically define the appropriate response. Nonetheless, the commendation that follows implies that this command should be understood as, "Stop being deceived into thinking that what is available in the world is better than what is available in God." This commendation also implies the command, "Seek God."

Strategy and Structure

James introduces his instruction regarding temptation by blessing Christians who persevere trial in verse 12; then he deals with specific misunderstandings that contribute to the danger of temptation. He exhorts them not to blame God for their sin, explains that their own evil desire is the source of temptation, and warns them not succumb to desire in verses 13-15. Finally, he exhorts them to avoid being deceived by the world and commends seeking God in verses 16-18.

I. The Blessedness of Those Who Persevere Trial (1:12)

A. Blessing

B. Explanation

II. Exhortation to Accept Responsibility for Sin and Avoid Succumbing to Desire (1:13-15)

A. Exhortation Not to Blame God for Temptation (13)

B. Explanation of the Real Source of Temptation (14)

C. Warning against Succumbing to Desire (15)

1. The result of succumbing to desire--sin

2. The result of sin--death

III. Exhortation to Avoid Being Deceived and Seek God (1:16-18)

A. Prohibition of Being Deceived by the World (16)

B. Commendation of Seeking God rather than the World (17-18)

1. God gives every good gift and perfect present (17a)

2. God is the father of the heavenly lights (17b)

3. God is unchanging and dependable (17c)

4. God chose to give them birth to new life (18a)

5. They are a kind of firstfruit of all God's creatures (18b)

Message or Messages

Christians should keep persevering in trials since those who do are blessed because they will stand the test, receive the crown of life, and demonstrate their love for God. Christians should take responsibility for their own sin rather than blame God because God cannot be tempted and does not tempt anyone, but people are tempted by their own evil desire. Christians should not succumb to desire and temptation because desire will conceive and give birth to sin and sin will grow to full maturity and give birth to death. Christians should not be deceived by the world but seek God because every good gift and perfect present comes from above, God created the heavenly lights, he does not change and can be relied upon, he gave them birth to new life through the word of truth, and they are a firstfruit of all his creatures.

Analysis of the Details

The Blessedness of Those Who Persevere Trial

James blesses those who persevere in trial in verse 12, "Blessed is the man who keeps persevering trial, because when he has stood the test, he will receive the crown of life that God promised to those who love him." Though this verse does not contain a command, his blessing of those who persevere implies the command, "Keep persevering trial." The need for continuous perseverance is stressed within the Greek text using the present tense verb (translated "who keeps persevering"). James explains that there are three related reasons for Christians to persevere. First, through perseverance they will be able to stand the test. Rather than being defeated by the trial, the trial will prove the genuineness of their faith. Second, through perseverance they will receive "the crown of life." The probable background for the crown is in the athletic games. Victorious athletes received a crown in honor of their triumph. Similarly, Christians who have been victorious over trials will receive a crown. However, their crown will be much more valuable. The crown that victorious athletes received was made of branches and was merely a token of honor. The crown that victorious Christians receive is life, probably meaning both the abundant life they experience in the present as they overcome trials and the eternal life they will enjoy after all trials are completed. Finally, through perseverance they will demonstrate their love for God. James maintains that "the crown of life" is something "that God promised to those who love him." The reception of that crown is in part an acknowledgment of their love for God; a love that was so strong that they kept persevering in trials for God. Therefore, Christians should keep persevering in trials since those who do are blessed because they will stand the test, receive the crown of life, and demonstrate their love for God.

Exhortation to Accept Responsibility for Sin and

Avoid Succumbing to Desire

James exhorts Christian disciples to accept responsibility for their own sin and avoid succumbing to desire in verses 13-15. He exhorts them not to blame God for temptation, explains that the real source of temptation is their own evil desire, and warns them not to succumb to desire.

**Exhortation for Christians not to blame God for temptation**. James exhorts Christians not to blame God for temptation in verses 13-14. He prohibits them from blaming God for temptation in the first part of verse 13, "When tempted, let no one say, 'I am being tempted by God.'" James denies that God is the source of temptation in the remainder of verse 13, "For God cannot be tempted by evil and he tempts no one." From one direction, "God cannot be tempted by evil" (See Davids 82-83 for a full discussion of all the possible ways for understanding this assertion). From the other direction, "he tempts no one." In other words, God does not have anything to do with temptation. This denial of God's involvement in temptation is made emphatic in the Greek text using the emphatic subject pronoun (literally "he, he tempts no one" and indicated in translation with bold print, " **he** tempts no one"). The problem with this denial is that God is frequently described as testing the people of Israel in the Old Testament and even Christians in the New Testament face tests. Indeed, Jesus' model prayer implies that God does lead his people into temptation; otherwise he would not pray, "Lead us not into temptation, but deliver us from evil." The simplest resolution of this problem is that even though God may test his people, he does not do so with the intent of enticing them to sin, but in order to strengthen their faith and commitment. As Moo asserts, "But while God may test or prove his servants in order to strengthen their faith, he never seeks to induce sin and destroy their faith" (Moo, 71-72). God cannot be blamed for sin.

**Explanation of the real source of temptation**. James explains that the real source of temptation is the disciple's own evil desire in verse 14, "but each one is tempted through being lured away and enticed by his own evil desire." This explanation seems to imply an additional command, "Accept responsibility for your own sin." The probable background for understanding the imagery underling "lured away and enticed" is fishing. Fishermen normally use bait to attract fish. The fish thinks he is getting a good meal but ends up being a meal. Similarly, the person who sins thinks that he is satisfying his desire, but in the end his desire consumes and destroys him (See verse 15). The real blame for sin lies in a person's own evil desire. Therefore, Christians should take responsibility for their own sin rather than blame God because God cannot be tempted and does not tempt anyone, but people are tempted by their own evil desire.

**Warning against succumbing to desire**. James warns Christians against succumbing to desire in verse 15, "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death." Though this verse contains no command, the warning implies the prohibition, "Don't succumb to desire." James describes desire as a seductress. The act of conception is when a person's inner desire encounters an outward temptation (See verse 14). The birth of sin is when the inner desire and outward temptation result in an act of disobedience. The growth of sin is the development of that act of disobedience into a disposition to sin. The birth of death is when the long-term consequences of sin are realized. Death at the very least should be understood as the loss of spiritual life and suggests much more. This description seems to stress the subtle process by which people are drawn into sin. Their desire seems harmless as long as they don't expose themselves to temptation. The temptation seems innocent as long as they don't act on it. The act of disobedience is serious, but it is just one sin; certainly, God will forgive. This description also seems to stress the disastrous results that could not have been foreseen at the beginning. Little did they realize when they allowed sin a foothold in their life that it would grow into such a powerful force or that it would rob them of their life in Christ. Therefore, Christians should not succumb to desire because desire will conceive and give birth to sin and sin will grow to full maturity and give birth to death.

Exhortation to Avoid Being Deceived and

Commendation of Seeking God

James exhorts Christians to avoid being deceived by the world and commends seeking God in verses 16-18.

**Prohibition of being deceived by the world**. James prohibits disciples from being deceived by the world in verse 16, "Stop being deceived, my beloved brothers." The prohibition is in the present tense, implying that they were already being deceived and demanding that they stop immediately. The question is "In what way were they being deceived?" One way that they were being deceived can be implied from verses 13-15. They had been deceived into blaming God for their sin rather than taking responsibility for their own actions. However, another way that they were being deceived can be implied from verses 17-18. They had been deceived into thinking that what the world offered was better than what God offered. Therefore, this prohibition implies the more explicit command, "Stop being deceived into thinking that what the world offers is better than what God offers." James addresses these Christians as "my beloved brothers"; thereby, appealing to them based on his love and close relationship with them as fellow Christians.

**Commendation of seeking God rather than the world**. James commends seeking God rather than the world in verses 17-18. Though not specifically stated, this commendation implies the command, "Seek God." First, James commends seeking God by asserting that every good gift and perfect present is from above in the first part of verse 17, "Every good gift and every perfect present is from above." The nouns translated "gift" and "present" are synonymous and the adjectives translated "good" and "perfect" are close in meaning. Both are used with the absolute adjective translated "every." The repetition of synonyms and the absolute adjective is probably intended for emphasis. The exclusive source of everything good and perfect is "from above." This phrase is clearly another way of saying that everything good and perfect comes from God. These good gifts and perfect presents are not available through the world.

Second, James commends seeking God by asserting in the middle of verse 17 that God is the creator of the heavenly lights, "coming down from the father of lights." These lights are clearly the heavenly lights--the sun, moon, and stars. James describes God as the father of the heavenly lights, indicating that he is the one who created them. By describing God in this way James not only commends seeking God and his good and perfect gifts by exalting God as the creator of the heavenly lights, but by giving an example of the good and perfect gifts he gives. As Moo concludes, "James' intention is to remind us of the benevolent power of God that he has manifested in his 'good' creation" (Moo, 75).

Third, James commends seeking God by asserting that God is unchanging and dependable at the end of verse 17, "with whom there is no change or shifting shadows." Though the specific imagery behind this description of God is uncertain (in fact its ambiguity has led to a several textual variants), the clear implication is that God does not change. The predominant approach to the imagery is to contrast the constancy of God with the irregularity of the sun's light. In contrast to the sun, which does not shine at night and is often obscured by clouds, God can always be relied upon to shine in the life of Christians.

Fourth, James commends seeking God by asserting that God has given Christians birth to new life in the first part of verse 18, "By choice he gave us birth through the word of truth." James emphasizes the intentional choice of God with the participle translated, "By choice." The "word of truth" to which he refers must be the gospel. Thus, the "birth" he speaks of must be regeneration through the gospel. This birth stands in sharp contrast to the births described in verse 15, "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death." In this way James presents people with a clear choice. They can choose death by giving birth to sin in their lives or they can choose life by seeking God who gives them birth to a new life.

Finally, James commends seeking God by explaining God's intention for giving Christians birth to new life in the remainder of verse 18, "that we might be a kind of firstfruit of all his creatures." The word translated "firstfruit" refers to the first produce not only of the crops, but also of the womb, not just of animals, but also of humans. James has just described the new birth of Christians through the gospel. In this sense, Christians can be described as "a kind of firstfruit of all his creatures." This description anticipates God's new creation in which he restores all things as he intended them. In addition, the firstfruit of Israel belonged to the Lord and the people were required to offer their firstfruit to God. Hence, as "a kind of firstfruit" Christians are obligated to offer themselves to God. Therefore, Christians should not be deceived by the world, but seek God because every good gift and perfect present comes from above, God is the one who created the heavenly lights, he does not change and can be relied upon, he gave them birth to new life through the word of truth, and they are a kind of firstfruit of all his creatures.

Application of the Message

Christians today often experience trials and specifically the trial of temptation. Christians may be drawn into sin and then refuse to accept responsibility for their actions and deal responsibly with their problem. The pleasures of the world seem attractive and Christians may be deceived into thinking that what the world offers is better than what God gives. As a result, they may start seeking satisfaction in worldly pleasures rather than in God. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted when applied to the modern context. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should keep persevering in trials since those who do are blessed because they will stand the test, receive the crown of life, and demonstrate their love for God. Christians should take responsibility for their own sin rather than blame God because God cannot be tempted and does not tempt anyone, but people are tempted by their own evil desire. Christians should not succumb to their desire because desire will conceive and give birth to sin and sin will grow to full maturity and give birth to death. Christians should not be deceived by the world but seek God because every good gift and perfect present comes from above, God is the one who created the heavenly lights, he does not change and can be relied upon, he gave them new birth through the word of truth, and they are a kind of firstfruit of all his creatures.

Proclamation of the Message

**Title** : BLESSED IS THE MAN WHO KEEPS PERSEVERING

**Objective** : The objective of this message is to exhort and encourage Christians to persevere trial, accept responsibility for their own sin rather than blaming God, not succumb to temptation or be deceived by the world, but seek God.

**Proposition** : Christians should keep persevering in trials, accept responsibility for their own sin, not succumb to desire or be deceived by the world but seek God.
Introduction

Christians today often experience trials and specifically the trial of temptation. Christians may be drawn into sin and then refuse to accept responsibility for their actions and deal responsibly with their problem. The pleasures of the world seem attractive and Christians may be deceived into thinking that what the world offers is better than what God gives. As a result, they may start seeking satisfaction in worldly pleasures rather than in God. James provides wise instruction for dealing with the trial of temptation in James 1:12-18. Let's listen carefully to James' teaching so that we will have wisdom from above to respond to temptation. _Read James 1:12-18._

I. Christians should keep persevering in trials because they will stand the test, receive the crown of life, and demonstrate their love for God.

A. James blesses those who persevere in trial in verse 12, "Blessed is the man who keeps persevering trial, because when he has stood the test, he will receive the crown of life that God promised to those who love him." Though this verse does not contain a command, his blessing of those who persevere implies the command, "Keep persevering trial."

B. James explains that there are three related reasons for Christians to persevere.

1. First, through perseverance they will be able to stand the test.

2. Second, through perseverance they will receive "the crown of life."

3. Finally, through perseverance they will demonstrate their love for God.

C. _Illustration of the Benefits of Persevering Trials_

D. Application--Therefore, we should keep persevering in trials because we will stand the test, receive the crown of life, and demonstrate our love for God.

II. Christians should accept responsibility for their own sin because God has nothing to do with temptation, but people are tempted by their own evil desire.

A. James exhorts Christians not to blame God for temptation in verse 13.

1. He prohibits them from blaming God for temptation in the first part of verse 13, "When tempted, let no one say, 'I am being tempted by God.'"

2. He denies that God is the source of temptation in the remainder of verse 13, "For God cannot be tempted by evil and he tempts no one."

B. James explains that the real source of temptation is their own evil desire in verse 14, "but each one is tempted through being lured away and enticed by his own evil desire." This explanation seems to imply an additional command, "Accept responsibility for your own sin."

C. _Illustration of the Foolishness of Not Accepting Responsibility_

D. Application--Therefore, we should take responsibility for our own sin because God has nothing to do with temptation, but we are tempted by our own evil desire.

III. Christians should not succumb to desire because desire will conceive and give birth to sin and sin will grow to full maturity and give birth to death.

A. James warns Christians against succumbing to desire in verse 15, "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death." Though this verse contains no command, the warning implies the prohibition, "Don't succumb to desire."

B. This description seems to stress the subtle process by which people are drawn into sin. Their desire seems harmless as long as they don't expose themselves to temptation. The temptation seems innocent as long as they don't act on it. The act of disobedience is serious, but it is just one sin; certainly, God will forgive. This description also seems to stress the disastrous results that could not have been foreseen at the beginning. Little did they realize when they allowed sin a foothold in their life it would grow into such a powerful force or that it would rob them of their life in Christ.

C. _Illustration of How Someone Can Be Lured Gradually into Sin_

D. Application--Therefore, we should not succumb to desire because desire will conceive and give birth to sin and sin will grow to full maturity and give birth to death.

IV. Christians should seek God rather than the world because every good gift and perfect present comes from above, God created the heavenly lights, he does not change and can be relied upon, and he gave them new birth through the word of truth.

A. James prohibits disciples from being deceived by the world in verse 16, "Stop being deceived, my beloved brothers." Verses 17-18 imply that they had been deceived into thinking that what the world offers is better than what God gives. Therefore, this prohibition implies the more explicit command, "Stop being deceived into thinking that what the world offers is better than what God offers."

B. James commends seeking God in verses 17-18. Though not specifically stated, this commendation implies the command, "Seek God rather than the world." James gives four reasons for seeking God.

1. First, James commends seeking God by asserting that every good gift and perfect present is from above in the first part of verse 17, "Every good gift and every perfect present is from above."

2. Second, James commends seeking God by asserting in the middle of verse 17 that God is "the father of lights."

3. Third, James commends seeking God by asserting that God is unchanging and dependable at the end of verse 17, "with whom there is no change or shifting shadows."

4. Fourth, James commends seeking God by asserting that God has given Christians birth to new life in the first part of verse 18, "By choice he gave us birth through the word of truth."

C. _Illustration of the Good Gifts and Perfect Presents that God Gives_

D. Application--Therefore, we should seek God rather than the world because every good gift and perfect present comes from above, God created the heavenly lights, he does not change and can be relied upon, and he gave us birth to new life through the word of truth.

Conclusion

Christians today often experience trials and specifically the trial of temptation. The pleasures of the world seem attractive and Christians may be deceived into thinking that what the world offers is better than what God gives. James provides wise instruction for dealing with temptation in James 1:12-18. Let's listen carefully to James' teaching so that we will have wisdom from above to respond to temptation. We should keep persevering in trials because we will stand the test, receive the crown of life, and demonstrate our love for God. We should take responsibility for our own sin because God has nothing to do with temptation, but we are tempted by our own evil desire. We should not succumb to desire because desire will conceive and give birth to sin and sin full grow to full maturity and give birth to death. We should seek God rather than the world because every good gift and perfect present comes from above, God is the one who created the heavenly lights, he does not change and can be relied upon, and he gave us birth to new life through the word of truth.

### CHAPTER FOUR

### IN HUMILITY ACCEPT THE IMPLANTED WORD

### James 1:19-27

This passage is united in its concern for dealing with superficial religion (See Situation and Purpose). In addition, the exhortations within it have a logical progression (listen>accept>do). Though verses 26-27 may not seem related, they provide a specific warning against those who hear without doing (26) and assurance to those who hear and do (27).

Study of the Passage

Text and Translation

1:19Know, my beloved brothers: Let every man be quick to listen, slow to speak and slow to anger, 20for man's anger does not accomplish the righteousness of God. 21Therefore, taking off all filth and the fullness of evil, in humility accept the implanted word, which is able to save your souls. 22Continually be doers of the word and not hearers only, and so delude yourselves, 23because anyone who is a hearer of the word and not a doer--this one is like a man who looks at his human face in a mirror, 24for he looks at himself and goes away and immediately forgets what sort he is. 25But the man who looks intently into the perfect law that gives freedom, and continues, not becoming a forgetful hearer, but a doer of work--this one will be blessed in what he does. 26If anyone considers himself to be religious, while not keeping a tight rein on his tongue, but deceiving his heart, his religion is empty. 27Pure and undefiled religion before God is this: to look after orphans and widows in their distress and to keep oneself unspotted from the world.

Situation and Purpose

The passage reflects a general situation in which Christians were only superficially religious. They were superficially religious because they were not listening to God's word; or if they were listening, they were not acting on God's word. This situation is reflected by the commands in verses 19, 21, and 22, the illustrations in verses 23-25, the warning against superficial religion in verse 26, and the definition of pure and undefiled religion in verse 27. Underlying this failure to heed God's word is self-delusion and arrogance. This underlying problem is reflected in James' appeal for them to accept God's word "in humility" (21), his warning that those who hear without doing delude themselves (22b-24), and his description of those who consider themselves religious but who cannot control their tongue as deceiving their own heart (26). Their self-delusion and arrogance manifest themselves in defensiveness. This defensiveness is reflected in James' exhortation for them to be "slow to speak and slow to anger" in verses 19-20 and warning against self-deception and defensiveness in verse 26. The purpose of the passage is to exhort and encourage Christians to listen to and act on God's word rather than delude themselves and become defensive.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that address different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on providing instruction for Christians who were practicing superficial religion because they had arrogantly deluded themselves into believing that they were righteous and didn't need to heed God's word and had become angry and defensive when confronted by God's word. The issue of superficial religion is a significant concern that is addressed repeatedly throughout the epistle. However, this passage is very closely related to James' exhortation to act out their faith with deeds in 2:14-26. James deals specifically with the problem of arrogance and self-deception in 2:14-26, 3:1-12, 13-18, 4:1-10, and 13-17. He deals specifically with anger and uncontrolled speech in 3:1-12, 4:11-12, and 5:7-11.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases, the appropriate response must be implied from the explanations and reasoned arguments. In this passage, specific indications of the appropriate response are provided through commands in verses 19, 21, and 22. The reasoned arguments that reinforce these commands are provided in verses 20, 21, 22-25, and 26. In addition, James' warning against self-deluded religion and an uncontrolled tongue in verse 26 implies the prohibition, "Don't deceive yourselves and become defensive." Furthermore, the definition of pure and undefiled religion in verse 27 implies the command, "Look after the helpless in their distress and keep yourself unspotted from the world."

Strategy and Structure

This passage has a progressive strategy. First, James exhorts Christians to listen to and humbly accept God's word in verses 19-21. Second, James exhorts Christians to be doers and not just hearers of God's word in verses 22-25. Finally, James encourages Christians to put God's word into practice by warning them of the emptiness of religion that is characterized by uncontrolled speech and assuring them of God's blessing of those who look after the helpless and keep themselves free from contamination by the world in verses 25-26.

I. Exhortation to Listen to and Humbly Accept God's Word (1:19-21)

A. Exhortation to Listen to God's Word rather than Become Defensive (19-20)

1. The urgency and basis of the appeal (19a)

2. Command to listen rather than respond with rash words and anger (19b)

3. The ineffectuality of anger for producing the righteousness that God requires (20)

B. Exhortation to Take Off All Filth and Evil and Humbly Accept God's Word (1:21)

1. The necessity of taking off all filth and the fullness of evil

2. Command to humbly accept God's word

3. The ability of God's word to save the soul

II. Exhortation to Be Doers rather than just Hearers of God's Word (1:22-25)

A. Command to Be Doers rather than just Hearers of God's Word (22a)

B. Warning against Hearing God's Word and Not Doing What God Says (22a-24)

C. Commendation of Hearing God's Word and Doing What God Says (25)

III. Warning against Empty Religion and Commendation of Pure and Undefiled Religion (1:26-27)

A. Warning against Empty Religion (26)

B. Commendation of Pure and Undefiled Religion (27)

Message or Messages

Christians should listen to God's word rather than become defensive because anger will not enable them to produce the righteousness that God requires. Christians should humbly accept God's word and take off all filth and evil because God's word is able to save their souls. Christians should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded, like a man who looks at his human face in a mirror, then goes away and immediately forgets what sort of creature his is and continues to live like a beast. Christians should continually be doers rather than just hearers of God's word because the man who carefully considers God's word, continues to do so, does not forget what God has made him through rebirth, and does what God says will be blessed in what he does. Christians should not deceive themselves into thinking they are religious and become defensive because this kind of religion is empty but look after the helpless in distress and keep themselves free from worldly contamination because this kind of religion is pure and undefiled before God.

Analysis of the Details

Exhortation to Listen to and Humbly Accept

God's Word

James exhorts Christians to listen to and humbly accept God's word in verses 19-21. He exhorts them to listen to God's word rather than become defensive; then exhorts them to take off all filth and evil and humbly accept God's word.

**Exhortation to listen to God's word rather than become defensive**. James exhorts Christians to listen to God's word rather than become defensive in verses 19-20, "Know, my beloved brothers: Let every man be quick to listen, slow to speak and slow to anger, for man's anger does not accomplish the righteousness of God." James stresses the urgency of his appeal with the imperative verb translated "Know." This teaching is something they really need to know. By addressing them as "my beloved brothers" James appeals to them based on his love and close relationship with them as fellow Christians. James' commands to "be quick to listen, slow to speak, and slow to anger" are somewhat ambiguous. Listen to what? The remainder of the passage clarifies that he is commanding them to listen to God's word. He stresses the urgency of listening to God's word with the adverb translated "quick" in contrast to the adverb translated "slow" in the subsequent commands. The correct understanding of the first command clarifies the remaining commands as well. Rather than listening to God's word, the arrogant are defensive. Rather than being quick to listen, they are quick to speak and quick to anger.

This understanding of these commands fits with his exhortation to humbly accept God's word in verse 21. Arrogant defensiveness is the exact opposite of humble acceptance. He discourages responding to God's word with rash words and anger with the adverb translated "slow" in contrast to the adverb translated "quick" in the preceding command. The adjective translated "every" applies to all three commands and allows for no exceptions. James further discourages this arrogant and defensive response by explaining that anger "does not accomplish the righteousness of God." As Adamson observes, "God's righteousness here does not refer to the righteousness that is part of his character but to the way of life, in deed and in thought, that he requires in us" (Adamson, 80; for a full discussion of possible interpretations see Moo, 78-79). Indeed, if someone responds with anger to God's word, they have already rejected it as a word to them. They have stopped listening. Therefore, Christians should listen to God's word rather than become defensive because anger will not enable them to produce the righteousness that God requires.

**Exhortation to take off all filth and evil and humbly accept God's word**. James exhorts Christians to take off all filth and evil and humbly accept God's word in verse 21, "Therefore, taking off all filth and fullness of evil, in humility accept the implanted word, which is able to save your souls." The command in this exhortation is preceded by the participial clause, "taking off all filth and the fullness of evil." This participial clause seems to describe an attendant requirement. In fact, the New International Version (and others) translates this participial clause as a command. The probable implication of this participial clause is that accepting God's word must include transformed character. James emphasizes the extent of this transformation with the phrase "all filth and the fullness of evil." Though "the fullness of evil" is often interpreted otherwise, it should probably be understood as a parallel expression to "all filth." Nothing of filth and evil should remain (Moo, 80 suggests, "the word is added to emphasize the variety and prevalence of sin that Christians have to fight against"). The participle translated "taking off" is frequently used with regard to taking off clothes. Just as people take off their dirty clothes and put on clean clothes, Christians need to take off all filth and evil and put on Christian character. Martin notes that the word translated "evil" is also used as a medical term for "earwax that must be washed away to give good hearing" (Martin, 48). This understanding of the word would certainly be appropriate in this context.

The command in this exhortation is "in humility accept the implanted word." James maintains that God's word should be accepted "in humility." Rather than responding to God's word with arrogant defensiveness, they should respond with humble acceptance. James describes God's word as "the implanted word." This imagery suggests that God's word has already been planted in them and probably refers to their reception of the gospel. The implication of this imagery is that rather than allowing that gospel seed to remain dormant, they need to let that gospel seed germinate and grow so that it can bear the fruit of Christian character within their lives. As Moo observes, "the Christian must not think he is done with the Word of God after it has saved him. That Word becomes a permanent, inseparable part of the Christian, a commanding and guiding presence within him" (Moo, 81). James encourages them further to accept God's word by explaining that it "is able to save your souls." The New Testament teaches that salvation begins with accepting the gospel but continues throughout life. By humbly accepting God's word and allowing it to transform them they will be allowing God to complete his work of salvation within their lives. Therefore, Christians should humbly accept God's word and take off all filth and evil because the word that God implanted in them is able to save their souls.

Exhortation to Be Doers rather than just

Hearers of God's Word

James exhorts Christians to be doers rather than just hearers of God's word in verses 22-25. He commands them to be doers rather than just hearers of God's word; then reinforces this command by warning them that the one who hears what God says and doesn't do what God says is self-deluded and by assuring them that the one who hears God's word and does what God says will be blessed.

**Command to be doers rather than just hearers of God's word**. James commands Christians to be doers rather than just hearers of God's word in the first part of verse 22, "Continually be doers of the word and not hearers only." This command reflects the danger that people will have only a superficial form of Christianity because they do not put God's word into practice. The Greek text emphasizes the need for constant obedience to God's word with the present imperative verb (Translated "Continually be").

**Warning against hearing God's word and not doing what God says**. James warns against hearing God's word and not doing what God says in verses 22-24. He asserts that those who hear God's word and do not do what God says are self-deluded at the end of verse 22, "and so delude themselves." He illustrates the self-delusion of those who hear God's word and don't do what God says in verses 23-24, "because anyone who is a hearer of the word and not a doer--this one is like a man who looks at his human face in a mirror, for he looks at himself and goes away and immediately forgets what sort he is." This illustration is in the form of an extended simile that likens anyone who hears God's word and doesn't do what God says to a man who looks at himself in a mirror. This illustration both corresponds with and stands in sharp contrast to the description of the blessed person who hears God's word and does what God says in verse 25. Therefore, each can be used to interpret and supplement the other. The simile describes "a man who looks at his human face in a mirror" then "goes away and immediately forgets what sort he is." This wording suggests a different and more radical understanding of the simile than is commonly accepted (See Moo, 82-85 for a discussion of other views of this imagery). He is not looking at his face in a mirror and going away and forgetting what he saw without doing anything to correct his appearance. Instead, he is looking at his human face in a mirror and going away and forgetting what sort of creature he is. Presumably he does not live like a man, but like a beast. You may well say, "That's crazy!" Indeed, that is the whole point. He is deluded.

Those who hear God's word and don't do what God says are also deluded. What conduct do they share with this man that makes them deluded like him? In order to reconstruct their deluded conduct, it is necessary to interpret the simile in terms of their conduct. On the positive side, the man looks into the mirror and sees his human face. Similarly, they look into God's word and see what God has made them through rebirth. The phrase translated, "his human face" could more literally be translated "the face of his birth." James has already spoken of the rebirth that God has given them through his word in verse 18. What God has made them through this rebirth is what they see in God's word. So far there is nothing deluded about their conduct. On the negative side, their delusion is revealed in their response to having looked at God's word and seen what God has made them through rebirth. The man goes away and immediately forgets what sort of creature he is. Similarly, they stop looking at God's word and forget what God has made them through rebirth. Though not specifically stated, the implication is that like the deluded man who presumably lived like a beast, these deluded Christians live like non-Christians. Therefore, Christians should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded, like a man who looks at his human face in a mirror, then goes away and immediately forgets what sort of creature his is and continues to live like a beast.

**Commendation of hearing God's word and doing what God says**. James commends hearing God's word and doing what God says in verses 25, "But the man who looks intently into the perfect law that gives freedom, and continues, not becoming a forgetful hearer, but a doer of work--this one will be blessed in what he does." This description depicts four responses to God's word. First, the man carefully examines God's word. The verb translated "looks intently" literally means "stoops." The picture behind the verb is that of a person bending over to closely scrutinize something. This careful scrutiny stands in sharp contrast to the deluded man who simply looked. What he scrutinizes is described as "the perfect law that gives freedom." Though James was closely aligned with Jewish Christianity, this expression does not signify the Old Testament Law. The addition of "that gives freedom" indicates clearly that he has the gospel in mind. Perhaps his intention is to include both the Law and the gospel. The Law would be "perfect" or "complete" from his perspective by being supplemented with the gospel. Second, he continues to carefully consider God's word (See also Moo, 84). The participle translated "continues" is the emphatic compound form of the verb and stresses his persistence. This response to God's word stands in sharp contrast to the deluded man who "goes away." Third, he does not become "a forgetful hearer." He remembers what he has seen about the person that God has made him by rebirth in contrast to the deluded man who forgets what sort of creature he is. Finally, he becomes "a doer of word." He acts on what he has heard in God's word by striving to be what God has made him through rebirth in contrast to the deluded man who kept on living like a beast. James commends these responses to God's word by assuring those who do of God's blessing, "this one will be blessed in what he does." Therefore, Christians should continually be doers rather than just hearers of God's word because the man who carefully considers God's word, continues to do so, does not forget what God has made him through rebirth, and does what God says will be blessed in what he does.

Warning against Empty Religion and Commendation

Of Undefiled Religion

James warns against empty religion and commends pure and undefiled religion in verses 26-27. He discourages self-deception and defensiveness by warning that these are characteristics of superficial religion; then he encourages helping the needy and guarding against corruption from the world by commending these as characteristics of pure and undefiled religion.

**Warning against empty religion**. James warns against empty religion in verse 26, "If anyone considers himself to be religious, while not keeping a tight rein on his tongue, but deceiving his heart, his religion is empty." This warning is structured as a conditional statement. The conditional statement presupposes that some were deluded into thinking they were religious when they weren't and is intended to undermine this presupposition. First, he introduces this potentially deluded self-conception, "If anyone considers himself to be religious." The word translated "religious" should be understood in the positive sense. They believed that they were living the Christian life. Second, James raises two factors that might invalidate their self-conception, "not keeping a tight rein on his tongue, but deceiving his heart." These factors should be understood within the broader context of this passage where James has been confronting arrogance and defensiveness. The conduct reflected in "not keeping a tight rein on his tongue" is that instead of being "quick to listen and slow to speak and slow to anger," they are being slow to listen and quick to speak and quick to anger. The conduct reflected in "deceiving his heart" is that they have deluded themselves into thinking they were living the Christian life when in fact they were living like non-Christians. This unusual expression probably stresses the depth of the problem. Finally, James pronounces judgment on this kind of religion, "his religion is empty." The word translated "empty" should probably be understood in the sense of being without substance. However, it could also be understood in the sense of being worthless.

**Commendation of pure and undefiled religion**. James commends pure and undefiled religion in verse 26, "Pure and undefiled religion before God is this: to look after orphans and widows in their distress and to keep oneself unspotted from the world." This commendation of pure and undefiled religion is structured as a definition of pure and undefiled religion. The specific conduct described is commended because it is "Pure and undefiled religion before God." The words translated "Pure and undefiled" indicate that this kind of religion is the uncontaminated essence of religion. The phrase translated "before God" portrays God's judgment. The kind of religion described subsequently is what God regards as authentic religion. James describes two characteristics of this authentic religion. First, those who are authentically religious help others in need, "to look after orphans and widows in their distress." In that culture orphans and widows were helpless. Children were dependent upon their parents and wives were dependent upon their husbands. However, orphans had no parents and widows had no husbands to take care of them. Second, those who are authentically religious keep themselves free from worldly contamination, "and to keep oneself unspotted from the world." Therefore, Christians should not deceive themselves into thinking they are religious and become defensive when confronted by God's word because this kind of religion is empty but look after the helpless in distress and keep themselves free from worldly contamination because this kind of religion is pure and undefiled before God.

Application of the Message

Christians today are often superficially religious. The reason for their superficial religion is often that they are not listening to God's word; or if they were listening, they are not acting on God's word. Underlying this failure to heed God's word is self-delusion and arrogance. Their self-delusion and arrogance often manifest themselves in defensiveness. These similarities in the situation provide a strong basis for applying the message of this passage the modern situation. There is very little of a contextualized nature in the passage that requires that the message be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should listen to God's word rather than become defensive because anger will not enable them to produce the righteousness that God requires. Christians should humbly accept God's word and take off all filth and evil because God's word is able to save their souls. Christians should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded, like a man who looks at his human face in a mirror, then goes away and immediately forgets what sort of creature his is and continues to live like a beast. Christians should continually be doers rather than just hearers of God's word because the man who carefully considers God's word, continues to do so, does not forget what God has made him through rebirth, and does what God says will be blessed in what he does. Christians should not deceive themselves into thinking they are religious and become defensive because this kind of religion is empty but look after the helpless in distress and keep themselves free from worldly contamination because this kind of religion is pure and undefiled before God.

Proclamation of the Message

**Title** : IN HUMILITY ACCEPT THE IMPLANTED WORD

**Objective** : The objective of this message is to exhort and encourage Christians to humbly listen to, accept, and act on God's word rather than arrogantly delude themselves and become defensive.

**Proposition** : Christians should listen to God's word rather than become defensive, humbly accept God's word and take off all filth and evil, continually be doers rather than just hearers of God's word, and not deceive themselves into thinking they are religious and become defensive, but look after the helpless in distress and keep themselves free from worldly contamination.
Introduction

Christians today are often superficially religious. The reason for their superficial religion is often that they are not listening to God's word; or if they were listening, they are not acting on God's word. Underlying this failure to heed God's word is self-delusion and arrogance. Their self-delusion and arrogance often manifest themselves in defensiveness. James provides wise instruction for responding appropriately to God's word in James 1:19-27. Let's listen carefully to James' teaching so that we will have wisdom from above that will enable us to be authentically Christian rather than just superficially religious. _Read James 1:19-27_.

I. Christians should listen to God's word rather than become defensive because anger will not enable them to produce the righteousness that God requires.

A. James exhorts Christians to listen to God's word rather than become defensive in verses 19-20, "Know, my beloved brothers: Let every man be quick to listen, slow to speak and slow to anger, for man's anger does not accomplish the righteousness of God."

B. James stresses the urgency of his appeal with the imperative verb translated "Know." This teaching is something they really need to know.

C. James' commands to "be quick to listen, slow to speak and slow to anger" are somewhat ambiguous. Listen to what? The remainder of the passage clarifies that he is commanding them to listen to God's word. Rather than listening to God's word, the arrogant become defensive. Rather than being quick to listen, they are quick to speak and quick to anger.

D. James discourages this arrogant and defensive response by explaining that anger "does not accomplish the righteousness of God." Indeed, if someone responds with anger to God's word, they have already rejected it as a word to them. They have stopped listening.

E. _Illustration of the Futility of Defensiveness_

F. Application--Therefore, we should listen to God's word rather than become defensive because anger will not enable us to produce the righteousness that God requires.

II. Christians should humbly accept God's word and take off all filth and evil because God's word is able to save their souls.

A. James exhorts Christians to take off all filth and evil and humbly accept God's word in verse 21, "Therefore, taking off all filth and fullness of evil, in humility accept the implanted word, which is able to save your souls."

B. The command in this exhortation is "in humility accept the implanted word." James maintains that God's word should be accepted "in humility." Rather than responding to God's word with arrogant defensiveness, they should respond with humble acceptance.

C. However, in addition to accepting God's word in humility, James includes some additional demands, "taking off all filth and fullness of evil." Accepting God's word must include transformed character. Just as people take off their dirty clothes and put on clean clothes, Christians need to take off all filth and evil and put on Christian character.

D. James encourages them to accept God's word by explaining that it "is able to save your souls."

E. _Illustration of the Productivity of Humble Acceptance_

F. Application--Therefore, should humbly accept God's word and take off all filth and evil because the word that God implanted in us is able to save our souls.

III. Christians should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded.

A. James commands Christians to be doers rather than just hearers of God's word in the first part of verse 22, "Continually be doers of the word and not hearers only."

B. James asserts that those who hear God's word and do not do what God says are self-deluded at the end of verse 22, "and so delude themselves." He illustrates the self-delusion of those who hear God's word and don't do what God says in verses 23-24, "because anyone who is a hearer of the word and not a doer--this one is like a man who looks at his human face in a mirror, for he looks at himself and goes away and immediately forgets what sort he is." This man is looking at his human face in a mirror and going away and forgetting what sort of creature he is. Presumably he does not live like a man, but like a beast. You may well say, "That's crazy!" Indeed, that is the whole point. He is deluded. Those who hear God's word and don't do what God says are also deluded. Their delusion is revealed in their response to having looked at God's word and seen what God has made them through rebirth. Like the man who goes away and immediately forgets what sort of creature he is, they stop looking at God's word and forget what God has made them through rebirth.

C. _Illustration of the Foolishness of Self-Delusion_

D. Application--Therefore, we should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded.

IV. Christians should continually be doers rather than just hearers of God's word because the man who does what God says will be blessed in what he does.

A. James commends hearing God's word and doing what God says in verses 25, "But the man who looks intently into the perfect law that gives freedom, and continues, not becoming a forgetful hearer, but a doer of work--this one will be blessed in what he does."

B. This description depicts four responses the God's word. First, the man carefully examines God's word. Second, he continues to carefully consider God's word. Third, he does not become "a forgetful hearer." Finally, he becomes "a doer of word." He acts on what he has heard in God's word by striving to be what God has made him through rebirth in contrast to the deluded man who kept on living like a beast.

C. James commends these responses to God's word by assuring those who do of God's blessing, "this one will be blessed in what he does."

D. _Illustration of the Wisdom of Being Doers of God's Word_

E. Application--Therefore, we should continually be doers rather than just hearers of God's word because the man who does what God says will be blessed in what he does.

V. Christians should not deceive themselves into thinking they are religious and become defensive because this kind of religion is empty but look after the helpless in distress and keep themselves free from worldly contamination because this kind of religion is pure and undefiled before God.

A. James warns against empty religion in verse 26, "If anyone considers himself to be religious, while not keeping a tight rein on his tongue, but deceiving his heart, his religion is empty." These verses presuppose that some wrongly thought that they were religious when in fact they weren't, "If anyone considers himself to be religious." James raises two factors that might invalidate their self-conception, "not keeping a tight rein on his tongue, but deceiving his heart." They were deceiving themselves and becoming defensive when confronted with the superficiality of their religion. James pronounces judgment on this kind of religion, "his religion is empty."

B. _Illustration of Superficial and Empty Religion_

C. James commends pure and undefiled religion in verse 26, "Pure and undefiled religion before God is this: to look after orphans and widows in their distress and to keep oneself unspotted from the world." The specific conduct described is commended because it is "Pure and undefiled religion before God." The words translated "Pure and undefiled before God" indicate that this kind of religion is the uncontaminated essence of religion from God's perspective. James describes two characteristics of this authentic religion. First, those who are authentically religious help others in need, "to look after orphans and widows in their distress. Second, those who are authentically religious keep themselves free from worldly contamination, "and to keep oneself unspotted from the world."

D. _Illustration of Pure and Undefiled Religion_

E. Application--Therefore, we should not deceive ourselves into thinking we are religious and become defensive when confronted by God's word because this kind of religion is empty, but look after the helpless in distress and keep ourselves free from worldly contamination because this kind of religion is pure and undefiled before God.

Conclusion

Christians today are often superficially religious. The reason for their superficial religion is often that they are not listening to God's word; or if they are listening, they are not acting on God's word. James provides wise instruction for responding appropriately to God's word in James 1:19-27. Let's listen carefully to James' teaching so that we will have wisdom from above that will enable us to be authentically Christian rather than just superficially religious. We should listen to God's word rather than become defensive because anger will not enable us to produce the righteousness that God requires. We should humbly accept God's word and take off all filth and evil because God's word is able to save our souls. We should continually be doers rather than just hearers of God's word because listening to God's word and ignoring what God says is self-deluded. We should continually be doers rather than just hearers of God's word because the man who does what God says will be blessed in what he does. We should not deceive ourselves into thinking we are religious and become defensive because this kind of religion is empty but look after the helpless in distress and keep ourselves free from worldly contamination because this kind of religion is pure and undefiled before God.

### CHAPTER FIVE

### STOP HOLDING THE FAITH WITH PARTIALITY

### James 2:1-13

This passage is united in its concern for dealing with partiality (See Situation and Purpose). In addition, the arguments that support the prohibition in verse 1 are all logically related (See Strategy and Structure).

Study of the Passage

Text and Translation

2:1My brothers, stop holding the faith of our glorious Lord Jesus Christ with partiality. 2For if a man comes into your meeting wearing a gold ring and radiant clothes, and a poor man in shabby clothes also comes in, 3but you pay special attention to the man wearing radiant clothes and say, " **You** * sit in this appropriate place," and say to the poor man, " **You** * stand there or sit under my footstool," 4have you not discriminated among yourselves and become judges with evil thoughts? 5Listen, my beloved brothers: Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom he promised to those who love him? 6But **you** * have dishonored the poor. Aren't those who are rich the ones who are oppressing you and aren't **they** * the one's dragging you into court? 7Aren't **they** * the ones who are blaspheming the good name by which you have been called? 8If you really are keeping the Royal Law according to Scripture, "Love your neighbor as yourself," you are doing appropriately. 9But if you show partiality, you practice sin, being exposed by the Law as transgressors. 10For whoever keeps the whole Law and yet stumbles at one point has become guilty of all. 11For the one who said, "Do not commit adultery," also said, "Do not murder." So if you do not commit adultery but do commit murder, you have become a transgressor of the Law. 12Thus continually speak and thus continually act as those who are about to be judged by the Law of Freedom, 13because judgment without mercy to the one who has not acted with mercy. Mercy is exulting over judgment.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The passage reflects a general situation in which Christians were showing favoritism by giving preferential treatment to the wealthy while discriminating against the poor. This situation is reflected clearly in the hypothetical case that James describes in verses 2-3, "For if a man comes into your meeting wearing a gold ring and radiant clothes, and a poor man in shabby clothes also comes in, but you pay special attention to the man wearing radiant clothes and say, 'You sit in this appropriate place,' and say to the poor man, 'You stand there or sit under my footstool.'" Martin and others suggest that this passage reflects an occasion when the congregation has gathered to dispense justice (Martin, 57-58). The purpose of this passage was to exhort and encourage Christians to avoid favoritism and discrimination.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers to authentic discipleship. This passage specifically focuses on providing instruction for Christians who are discriminating between the rich and poor. The general issue of social stratification is a significant concern that is addressed repeatedly throughout the epistle. James specifically deals with the problem of social stratification in 1:2-11 (9-11), 2:14-26 (15-16), and 5:1-6.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage does contain commands and prohibitions in verses 1, 5, 8, 11 (2), and 12 (2). However, most of these commands and prohibitions do not indicate the appropriate response. The prohibition in verse 1 does indicate the appropriate response, but in a rather confusing way (See Analysis of the Details). The command in verse 5 stresses the urgency of listening to the subsequent argument. The command in verse 8 and the prohibitions in verse 11 are quotations from Scripture. The commands in verse 12 do indicate the appropriate response, but only in a general way ("Thus continually speak and thus continually act"). Implicit within the entire passage is the implied command, "Hold onto Christianity and let go of partiality."

Strategy and Structure

James begins by exhorting Christians to choose between partiality and Christianity. He then encourages them to choose Christianity by explaining the incompatibility of partiality with Christian character, God's choice, Scripture, and God's mercy. James final explanation also contains commands that reinforce the need to speak and act without partiality.

I. Exhortation to Choose between Partiality and Christianity (2:1)

II. The Incompatibility of Partiality with Christian Conduct (2:2-4)

A. A Hypothetical Case Illustrating Partiality within the Church (2-3)

B. A Rhetorical Question Condemning the Discrimination and Evil Thoughts underlying Partiality (4)

III. The Incompatibility of Partiality with God's Choice (2:5-7)

A. The Urgency and Basis of the Appeal (5a)

B. God's Choice and the Dishonoring of the Poor (5b-6a)

C. The Antagonism of the Wealthy to Christians and Christianity (6b-7)

IV. Incompatibility of Partiality with God's Law (2:8-11)

A. The Appropriateness of Love based on the Law (8)

B. The Sinfulness of Partiality based on the Law (9-11)

1. Assertion that those who show partiality sin and are exposed as transgressors by the Law (9)

2. Explanation that those who show partiality are transgressors just like adulterers and murderers (10-11)

V. The Incompatibility of Partiality with God's Mercy (2:12-13)

A. Command to Speak and Act as Those Whom God Will Judge Mercifully (12)

B. Warning that the Unmerciful Will Be Judged without Mercy (13a)

C. Assurance that Mercy Exults over Judgment (13b)

Message or Messages

Christians should hold on to Christianity and let go of partiality because partiality is incompatible with the faith of their glorious Lord Jesus Christ. Christians should hold on to Christianity and let go of partiality because the discrimination and evil intentions underlying partiality are contrary to Christian conduct. Christians should hold onto Christianity and let go of partiality because partiality is not compatible with God's choice of the poor to be rich in faith and heirs of the kingdom and the rich are the ones who are oppressing them and blaspheming Christ. Christians should hold onto Christianity and let go of partiality because partiality is incompatible with the love demanded by the Royal Law and the Law exposes those who show partiality to be sinners just like adulterers and murderers. Christians should continually speak and act without partiality because they are about to be judged mercifully by God, he will judge them without mercy if they don't, and mercy defeats judgment.

Analysis of the Details

Exhortation to Choose between Partiality

And Christianity

James exhorts disciples to choose between partiality and Christianity in verse 1, "My brothers, stop holding the faith of our glorious Lord Jesus Christ with partiality." James begins by appealing to his readers based on his close relationship to them as fellow Christians ("My brothers"). The verb in this sentence could be translated as either an indicative or imperative. Though translating the verb as an indicative is possible (See Songer, 114 who not only translates the verb as an indicative, but the verse as a rhetorical question), the imperative is more characteristic of James. However, the translation of the verb as an imperative is somewhat confusing. This prohibition is structured to prohibit holding the faith rather than showing partiality. In fact, this translation is so confusing that modern translations have been quite loose in their rendering of the verse. For example, the Revised Standard Version translates this verse, "My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory." This translation actually turns the noun "partiality" into the imperative verb. However, the prohibition can be understood without going to such extremes. James is not demanding that they stop holding onto Christianity, but that they make a choice between Christianity and partiality. Therefore, this command could be stated more clearly, "Stop trying to hold on to both Christianity and partiality!" or even more clearly "Hold onto Christianity and let go of partiality!" Martin's translation is very clear, "you should not try to combine the faith of our glorious Lord Jesus Christ with [the practice of] favoritism" (Martin, 59). The Greek text implies that they were already trying to hold on to both Christianity and partiality and demands that they stop immediately with the present tense of the imperative verb (Translated "stop holding the faith"). They cannot hold onto both Christianity and partiality because these are incompatible with one another. Moo maintains that partiality is "to make judgments and distinctions based on external considerations, such as physical appearance, social status or race" (Moo, 87). He also observes that partiality "is inconsistent with faith in the One who came to break down the barriers of nationality, race, class, gender and religion" (Moo, 88). James emphasizes the incompatibility of Christianity with partiality by describing Christianity as "the faith of our glorious Lord Jesus Christ." As their "glorious Lord" Jesus Christ is the one they should honor rather than the rich (See Davids, 106-107 and Adamson, 102-104 for a full discussion of the word translated "glorious"). Therefore, Christians should hold on to Christianity and let go of partiality because partiality is incompatible with the faith of their glorious Lord Jesus Christ.

The Incompatibility of Partiality with

Christian Conduct

James explains to disciples that partiality is incompatible with Christian conduct in verses 2-4. He describes a hypothetical case illustrating partiality within the church; then asks a rhetorical question condemning the discrimination and evil thoughts underlying partiality.

**A hypothetical case illustrating partiality within the church**. James describes a hypothetical case illustrating partiality within the church in verses 2-3, "For if a man comes into your meeting wearing a gold ring and radiant clothes, and a poor man in shabby clothes also comes in, but you pay special attention to the man wearing radiant clothes and say, ' **You** sit in this appropriate place,' and say to the poor man, ' **You** stand there or sit under my footstool.'" This description contrasts two men who enter a meeting. One appears to be rich because he is "wearing a gold ring and radiant clothes." The other is "a poor man in shabby clothes." This description also contrasts the receptions that these two men receive. The rich man receives special attention and is invited to sit in an "appropriate place," presumably a place of honor suitable to his station in life. The poor man is told to stand and is only allowed to sit in the most degrading place. The Greek text emphasizes the contrast between the treatment of the rich and the poor with an emphatic subject pronoun (literally, "You, you sit . . . You, you stand there or sit" and indicated in translation with bold print).

**A rhetorical question condemning the discrimination and evil thoughts underlying partiality**. James asks a rhetorical question condemning the discrimination and evil thoughts underlying partiality in verse 4, "have you not discriminated among yourselves and become judges with evil thoughts?" Through this rhetorical question James forces them to acknowledge them their culpability if they are practicing discrimination. This rhetorical question is of the type that implies an emphatic positive response. Therefore, it forces them to acknowledge, "Yes, we have discriminated among ourselves and become judges with evil thoughts!" They were discriminating and becoming judges based on the worldly standards of social and economic status. They had "evil thoughts," probably meaning that they were motivated by selfish plans to benefit from their partiality to the rich. This conduct is certainly contrary to the practice and teaching of Jesus. Jesus accepted the poor, prohibited judging, and sacrificed himself for the sake of others. Therefore, Christians should hold on to Christianity and let go of partiality because the discrimination and evil intentions underlying partiality are incompatible with Christian conduct.

The Incompatibility of Partiality with

God's Choice

James explains to disciples that partiality is incompatible with God's choice in verses 5-7. He begins by establishing the urgency and basis of his appeal; then contrasts God's choice of the poor with their dishonoring of the poor and the antagonism of the rich with their partiality to the rich.

**The urgency and basis of the appeal**. James establishes the urgency and basis of his appeal at the beginning of verse 5, "Listen, my beloved brothers." He establishes the urgency of his appeal by commanding them to "Listen." They really needed to hear what he had to say. He establishes the basis for his appeal by referring to them as "my beloved brothers." He appeals to them based on his love and close relationship with them in Christ.

**God's choice and their dishonoring of the poor**. James contrasts God's choice of the poor with their dishonoring of the poor in verses 5-6. James asserts that God has chosen the poor using a rhetorical question at the end of verse 5, "Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom he promised to those who love him?" This rhetorical question is of the type that implies an emphatic positive response. Therefore, it forces them to emphatically acknowledge, "God has chosen those who are poor in the world to be rich in faith and heirs of the kingdom he promised to those who love him!" James accuses them of dishonoring the poor at the beginning of verse 6, "But **you** have dishonored the poor." Their treatment of the poor certainly stands in sharp contrast to God's treatment of the poor. The Greek text emphasizes this contrast even more with an emphatic subject pronoun (literally "you, you have dishonored the poor" and indicated in translation with bold print). This contrast stresses the ironic inappropriateness of their treatment of the poor. Not only are they treating the poor in a way diametrically opposed to the way God treats the poor, but they are treating the poor in a way totally inappropriate to their new status in Christ. From a Christian perspective, poor Christians are not poor at all, but "rich in faith and heirs of the kingdom." In addition, God's choice of them to be rich and heirs of the kingdom also reveals their love for God. It simply doesn't make sense for Christians to dishonor those who love God and whom God honors.

**The antagonism of the rich to Christians and Christ**. James describes the antagonism of the rich to Christians and Christ using two rhetorical questions in verses 6-7, "Aren't those who are rich the ones who are oppressing you and aren't **they** the one's dragging you into court? Aren't **they** the ones who are blaspheming the good name by which you have been called?" These rhetorical questions are of the type that implies an emphatic positive response. Therefore, James is forcing them to emphatically acknowledge, "The rich are the ones who are oppressing us and dragging us into court! They are the ones who are blaspheming the good name by which we have been called!"

The first rhetorical question describes the antagonism of the rich toward Christians. The rich were doing all they could to keep Christians down, including using the legal system to do so. The second rhetorical question describes the antagonism of the rich toward Christ. The name that they have been called is Christ. As Moo observes, "The phrase connotes close relationship, even possession, and is frequently found in the Old Testament to describe the relationship between Yahweh and his people. Now Jesus, the Messiah, holds this place for believers. As those who confess allegiance to him, they bear his name--in a word, they are 'Christians'" (Moo, 93). Though not specifically stated, this description of the antagonism of the rich to Christians and Christ stands in contrast to their treatment of the rich. This contrast stresses the ironic inappropriateness of their preferential treatment of the rich. The Greek text emphasizes the inappropriateness of their preferential treatment of the rich with emphatic subject pronouns (literally "aren't they, they the ones" and indicated in translation with bold print). Though the rich treat Christians and Christ with antagonism, they still show partiality to the rich. It simply doesn't make sense for Christians to show partiality to those who are antagonistic to them and Christ. Therefore, Christians should hold on to Christianity and let go of partiality because partiality is incompatible with God's choice of the poor to be rich in faith and heirs of the kingdom and the rich are the ones who are oppressing them and blaspheming Christ.

Incompatibility of Partiality with

God's Law

James explains to disciples that partiality is incompatible with God's Law in verses 8-11. He asserts that love is appropriate based on the Law; then declares that partiality is sin based on the Law.

**The appropriateness of love based on the Law**. James asserts that love is appropriate conduct based on the Law in verse 8, "If you really are keeping the Royal Law according to Scripture, 'Love your neighbor as yourself,' you are doing appropriately." This assertion is structured as a conditional statement. The particle translated "really" may indicate that some claimed that they were keeping the Law (See also Songer, 115). This conditional statement both raises the question of whether they were actually keeping the Law and affirms that keeping the Law is the appropriate thing to do. James probably uses the unusual expression "Royal Law" to emphasize the authority of the Law. The "Royal Law" is the Law of the King of Heaven, the Lord God. As Davids clarifies, "this command is no whim and not just simply a law, but part of the law, carrying the king's authority" (Davids, 115). The specific law that James cites comes from Leviticus 19:18, "Love your neighbor as yourself." However, James' interpretation of this law also reflects Jesus' teaching (See especially Matthew 5:43-48 and Luke 10:25-37). Jesus included everyone within "neighbor" and universalized the demand.

**The sinfulness of partiality based on the Law**. James declares that partiality is sinful based on the Law in verses 9-11. He asserts that those who show partiality sin and are exposed to be transgressors by the Law in verse 9, "But if you show partiality, you practice sin, being exposed by the Law as transgressors." Showing partiality is sin because it violates the command to love one's neighbor. Moreover, James also explains that those who show partiality are transgressors just like adulterers and murderers in verses 10-11. First, he explains that those who violate just one law are transgressors of all because the Law is a unified whole in verse 10, "For whoever keeps the whole Law and yet stumbles at one point has become guilty of all." Second, he explains further that the Law is a unified whole because all the laws come from the same source in the first part of verse 11, "For the one who said, 'Do not commit adultery,' also said, 'Do not murder.'" The one spoken of here is of course God. The Law is a unified whole because God is the one who commanded. Therefore, the violation of just one law is a transgression of all because it is disobedience to God. Finally, he uses the laws prohibiting murder and adultery to illustrate that violating just one law makes them transgressors of all at the end of verse 11, "So if you do not commit adultery but do commit murder, you have become a transgressor of the Law." As Davids concludes, James' argument based on the unity of the Law is "a forceful way of stating that every command is important" (Davids, 117). Though James doesn't state it directly, the implication of his argument is that those who show partiality not only violate the law demanding love for neighbors but violate the whole Law and are no different than murderers and adulterers. Therefore, Christians should hold onto Christianity and let go of partiality because partiality is incompatible with the love demanded by the Royal Law and the Law exposes those who show partiality to be sinners just like adulterers and murderers.

The Incompatibility of Partiality with

God's Mercy

James explains to disciples that partiality is incompatible with God's mercy in verses 12-13. He commands them to speak and act as those whom God will judge mercifully; then warns them that the unmerciful will be judged without mercy and assures them that mercy exults over judgment.

**Command to speak and act as those whom God will judge mercifully**. James commands Christians to speak and act as those whom God will judge mercifully in verse 12, "Thus continually speak and thus continually act as those who are about to be judged by the law of freedom." The Greek text emphasizes the need for persistence with the present imperative verbs (Translated "continually speak" and "continually act"). In this context, James certainly means that they should continually speak and act in a way that does not show partiality. James lays stress on the rationale that he uses to reinforce these commands by introducing each with the inferential conjunction (Translated "Thus . . . thus"). The rationale that he gives for not speaking and acting with partiality is that they "are about to be judged by the Law of Freedom." This does not appear at this point to be a warning. Instead, it seems to be a reminder of God's mercy. They will not be judged by the Law, but "the Law of Freedom," the gospel. Mercy rather than partiality is the appropriate conduct for those who have experienced God's mercy. As Adamson puts it, "if a man so chooses to hope in the law of liberty (and mercy) he must remember that he who seeks mercy must do mercy, and so must strive, with God's grace, to make mercy his own rule of practice in speech and act" (Adamson, 118).

**Warning that the unmerciful will be judged without mercy**. James warns Christians that the unmerciful will be judged without mercy at the beginning of verse 13, "because judgment without mercy to the one who has not acted with mercy." Though this warning stands in tension with James' preceding argument based on the mercy of God, it is a consistent element of Jesus' teaching as well. On the one hand, Jesus blesses the merciful and assures them that they will receive mercy in Matthew 5:7. On the other hand, Jesus warns that those who judge others will be judged with a corresponding severity in Matthew 7:1-2. Indeed, judgment without mercy is an ironically appropriate punishment for those who have judged without mercy.

**Assurance that mercy exults over judgment**. James assures Christians that mercy exults over judgment at the end of verse 13, "Mercy is exulting over judgment." The picture underlying this assurance is that of a victorious warrior reveling in victory over his foe. What is depicted in this picture is uncertain. James could be depicting the victory of God's mercy over his judgment. If that is the case, James is assuring them that God would prefer to be merciful to them rather than judge them without mercy. However, James is probably depicting the victory of their mercy over judgment. If that is the case, James is assuring them that if they show mercy they will not be judged. Therefore, Christians should continually speak and act without partiality because they are about to be judged mercifully by God, he will judge them without mercy if they don't, and mercy defeats judgment.

Application of the Message

Christians today often show partiality. They give preferential treatment to some and discriminate against others. This similarity in the situations provides a strong basis for applying the message of this passage to the modern situation. There is very little of a contextualized nature that requires that the message of this passage be limited or adjusted as it is applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should hold on to Christianity and let go of partiality because partiality is incompatible with the faith of their glorious Lord Jesus Christ. Christians should hold on to Christianity and let go of partiality because the discrimination and evil intentions underlying partiality are contrary to Christian conduct. Christians should hold onto Christianity and let go of partiality because partiality is not compatible with God's choice of the poor to be rich in faith and heirs of the kingdom and the rich are the ones who are oppressing them and blaspheming Christ. Christians should hold onto Christianity and let go of partiality because partiality is incompatible with the love demanded by the Royal Law and the Law exposes those who show partiality to be sinners just like adulterers and murderers. Christians should continually speak and act without partiality because they are about to be judged mercifully by God, he will judge them without mercy if they don't, and mercy defeats judgment.

Proclamation of the Message

**Title** : STOP HOLDING THE FAITH WITH PARTIALITY

**Objective** : The objective of this message is to exhort and encourage Christians to avoid partiality.

**Proposition** : Christians should avoid partiality because partiality is incompatible with their faith, partiality is incompatible with Christian conduct, partiality is incompatible with God's choice, partiality is incompatible with God's command to love, and partiality is incompatible with God's mercy.
Introduction

Christians today often show partiality. They give preferential treatment to some and discriminate against others. James provides wise instruction for dealing with partiality in James 2:1-13. He exhorts Christians to avoid partiality based on the incompatibility of partiality with Christianity. Let's listen carefully to James' teaching so that we will have wisdom from above to be authentically Christian and avoid partiality. _Read James 2:1-13_.

I. Christians should let go of partiality because partiality is incompatible with the faith of their glorious Lord Jesus Christ.

A. James exhorts Christians to choose between partiality and Christianity in verse 1, "My brothers, stop holding the faith of our glorious Lord Jesus Christ with partiality."

B. James emphasizes the incompatibility of Christianity with partiality by describing Christianity as "the faith of our glorious Lord Jesus Christ."

C. _Examples of Jesus' Love and Acceptance of the Sick and Sinful_

D. Application--Therefore, we should let go of partiality because partiality is incompatible with the faith of our glorious Lord Jesus Christ.

II. Christians should let go of partiality because partiality is incompatible with Christian conduct.

A. James explains that partiality is incompatible with Christian conduct in verses 2-4.

B. James describes a hypothetical case illustrating partiality within the church in verses 2-3, "For if a man comes into your meeting wearing a gold ring and radiant clothes, and a poor man in shabby clothes also comes in, but you pay special attention to the man wearing radiant clothes and say, 'You sit in this appropriate place,' and say to the poor man, 'You stand there or sit under my footstool.'"

C. James asks a rhetorical question condemning the discrimination and evil thoughts underlying their partiality in verse 4, "have you not discriminated among yourselves and become judges with evil thoughts?"

D. _Illustration of the Evil Motives Underlying Partiality_

E. Application--Therefore, we should let go of partiality because partiality is incompatible with Christian conduct.

III. Christians should let go of partiality because partiality is not compatible with God's choice.

A. James explains that partiality is incompatible with God's choice in verses 5-7.

B. James contrasts God's choice of the poor with their dishonoring of the poor in verses 5-6. James asserts that God has chosen the poor using a rhetorical question at the end of verse 5, "Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom he promised to those who love him?" James accuses them of dishonoring the poor at the beginning of verse 6, "But you have dishonored the poor." Their treatment of the poor certainly stands in sharp contrast to God's treatment of the poor. This contrast stresses the ironic inappropriateness of their treatment of the poor.

C. James describes the antagonism of the rich to Christians and Christ using two rhetorical questions in verses 6-7, "Aren't those who are rich the ones who are oppressing you and aren't they the one's dragging you into court? Aren't they the ones who are blaspheming the good name that you have been called?" Though not specifically stated, this description of the antagonism of the rich to Christians and Christ stands in contrast to their treatment of the rich. This contrast stresses the ironic inappropriateness of their preferential treatment of the rich.

D. _Jesus' Encounter with the Rich Young Man (Mark 10:17-31 focusing on Jesus' saying in verse 25)_

E. Application--Therefore, we should let go of partiality because partiality is incompatible with God's choice.

IV. Christians should let go of partiality because partiality is incompatible with the love demanded by God.

A. James explains that partiality is incompatible with God's Law in verses 8-11.

B. James asserts that love is appropriate conduct based on the Law in verse 8, "If you really are keeping the Royal Law according to Scripture, 'Love your neighbor as yourself,' you are doing appropriately."

C. James declares that partiality is sinful based on the Law in verses 9-11.

1. He asserts that those who show partiality sin and are exposed to be transgressors by the Law in verse 9, "But if you show partiality, you practice sin, being exposed by the Law as transgressors."

2. Moreover, James also explains that those who show partiality are transgressors just like adulterers and murderers in verses 10-11. First, he explains that those who violate just one law are transgressors of all because the Law is a unified whole in verse 10, "For whoever keeps the whole law and yet stumbles at one point has become guilty of all." Second, he explains further that the Law is a unified whole because all the laws come from the same source in the first part of verse 11, "For the one who said, 'Do not commit adultery,' also said, 'Do not murder.'" Finally, he uses the laws prohibiting murder and adultery to illustrate that violating just one law makes people transgressors of all at the end of verse 11, "So if you do not commit adultery but do commit murder, you have become a transgressor of the Law."

D. _Jesus' Parable of the Good Samaritan in Response to an Expert in the Law (Luke 10:25-37)_

E. Application--Therefore, we should let go of partiality because partiality is incompatible with the love demanded by God.

V. Christians should speak and act without partiality because partiality is incompatible with God's mercy.

A. James explains that partiality is incompatible with God's mercy in verses 12-13.

B. James commands Christians to speak and act as those whom God will judge mercifully in verse 12, "Thus continually speak and thus continually act as those who are about to be judged by the law of freedom." Mercy rather than partiality is the appropriate conduct for those who have experienced God's mercy.

C. James warns that the unmerciful will be judged without mercy at the beginning of verse 13, "because judgment without mercy to the one who has not acted with mercy." Though this warning stands in tension with James' preceding argument based on the mercy of God, it is a consistent element of Jesus' teaching as well.

D. _Jesus' Story of the Unmerciful Servant (Matthew 18:23-35)_

E. James assures Christians that mercy exults over judgment at the end of verse 13, "Mercy is exulting over judgment." The picture underlying this assurance is that of a victorious warrior reveling in victory over his foe. James is probably depicting the victory of their mercy over judgment and assuring them that if they show mercy they will not be judged.

F. Application--Therefore, we should speak and act without partiality because partiality is incompatible with God's mercy.

Conclusion

Christians today often show partiality. They give preferential treatment to some and discriminate against others. James provides wise instruction for dealing with partiality in James 2:1-13. Let's listen carefully to James' teaching so that we will have wisdom from above to be authentically Christian and avoid partiality. We should let go of partiality because partiality is incompatible with the faith of our glorious Lord Jesus Christ. We should let go of partiality because partiality is incompatible with Christian conduct. We should let go of partiality because partiality is not compatible with God's choice. We should let go of partiality because partiality is incompatible with the love demanded by God. We should speak and act without partiality because partiality is incompatible with God's mercy.

### CHAPTER SIX

### FAITH WITHOUT DEEDS IS DEAD

### James 2:14-26

This passage is united in its concern for dealing with the superficiality of Christians because they separate faith from deeds (See Situation and Purpose). In addition, the arguments in the passage are all logically related and intertwined (See Strategy and Structure).

Study of the Passage

Text and Translation

2:14What is the benefit, my brothers, if someone claims to have faith, but has no deeds? His faith isn't able to save him, is it? 15If a brother and sister are naked and doing without daily food, 16and someone of you says to them, "Go in peace; keep warm and eat well," but you don't give to them what is necessary for the body, what good is it? 17Thus also, faith if it doesn't have deeds, is dead by itself. 18But someone will say that **you** * have faith and **I** * have deeds. Show me your faith without deeds and I will show you faith from my deeds. 19 **You** * believe that there is one God. Good! Even the demons do that; they believe and shudder. 20Do you need to be convinced, O foolish man, that faith without deeds is useless? 21Wasn't our father Abraham made righteous from deeds when offering his son Isaac on the altar? 22You see that faith was working with his deeds and from deeds faith was made complete. 23And the Scripture was fulfilled that says, "Abraham believed God, and it was counted for him as righteousness," and he was called God's friend. 24You see that from deeds a person is made righteous and not from faith alone. 25Similarly, wasn't even Rahab the prostitute also made righteous from deeds when welcoming the messengers and sending them off another way? 26For just as the body without the spirit is dead, so faith without deeds is dead.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

This passage reflects a general situation in which some of the readers were claiming to have faith in Christ but were not living out the demands of the Christian life. Evidently, they so strongly emphasized salvation by faith that they did not see the need for deeds. This situation is reflected throughout the passage in the strong arguments that James employs to establish that faith without deeds is worthless and dead. Indeed, there was an element within the early church that emphasized salvation by faith and freedom in Christ to the point that the gospel made little impact on the way that they lived their lives. This group probably appealed to Paul's teaching about salvation by faith. However, they distorted Paul's teaching. James does not take issue with salvation by faith, but with salvation by a pseudo-faith that was actually not faith at all (See Martin, 82-84 for a full discussion of the "so-called" faith versus deeds controversy). As Moo concludes, "The contrast is not, then, between faith and works, but between a faith that 'has works' and a faith that does not have works" (Moo, 104). The purpose of this passage was to encourage disciples not to separate faith and deeds and to live out the demands of the Christian life.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers to authentic discipleship. This passage specifically focuses on providing instruction for superficial Christians who have faith, but don't see the need for deeds. The general issue of superficiality is a significant concern that is addressed repeatedly throughout the epistle. This is the only passage that specifically deals with the problem of separating faith from deeds. However, other passages address specific situations where they were not living out the implications of Christian teaching. James exhorts Christians to humbly accept God's word, get rid of sin, and live authentically for him in 1:19-27. He exhorts them to avoid discrimination based on its incompatibility with Christianity in the immediately preceding passage (2:1-13). He exhorts them to live by divine rather than worldly wisdom in 3:13-18. He warns them that failing to do the good that they ought to do is sin in 4:13-17 (17).

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases, the appropriate response must be implied from the explanations and reasoned arguments. This passage does have imperative verb forms in verses 16 (3) and 18. However, these imperatives do not indicate the appropriate response. The imperatives in verse 16 are part of James' description of the response to the brother and sister in need, "Go in peace; keep warm and eat well." The imperative in verse 18 is part of James' argument, "Show me your faith without deeds." Therefore, the appropriate response must be implied from the reasoned arguments. These reasoned arguments establish that faith and deeds cannot be separated because faith without deeds is worthless and dead. Thus, these reasoned arguments imply the prohibition, "Don't separate faith from deeds." In addition, these arguments suggest the command, "Live out the demands of discipleship." This exhortation is in the more specific argumentative style of diatribe. Moo does a good job of identifying the characteristics of this exhortation as a diatribe:

James introduces an 'imaginary objector' who states his own viewpoint as a foil for his argument (v. 18). He attacks those holding the teaching he combats as if they were present ('you foolish fellow', v. 20); and he appeals directly to his readers to judge the cogency of what he is saying ('you see', vv. 22, 24) (Moo, 99).

Strategy and Structure

James begins by asserting that faith without deeds is worthless and dead, using a practical example to substantiate his assertion. Next, he anticipates an objection to his assertion and contends that faith cannot be separated from deeds, using the practical impossibility of demonstrating faith without deeds to support his contention. Next, he reemphasizes the worthlessness of faith without deeds, using the example of Abraham. He concludes by reemphasizing the deadness of faith without deeds, using the example of Rahab.

I. The Worthlessness and Deadness of Faith without Deeds (2:14-17)

A. The Worthlessness of Claiming Faith without Deeds (14)

B. An Illustration of the Worthlessness of Faith without Deeds (15-16)

C. The Deadness of Faith without Deeds (17)

II. The Impossibility of Separating Faith from Deeds (2:18-19)

A. The Possible Objection that Faith and Deeds are Distinct (18a)

B. The Impossibility of Demonstrating Faith without Deeds (18b)

C. The Deficiency of Faith without Deeds (19)

III. The Worthlessness of Faith without Deeds and the Necessity of Deeds along with Faith (2:20-26)

A. The Foolishness of Anyone Who Needs to Be Convinced that Faith Is Worthless without Deeds (20)

B. The Example of Abraham (21-24)

1. The righteousness of Abraham because of his deeds (21)

2. The collaboration of Abraham's faith and deeds (22)

3. The benefits of the collaboration of Abraham's faith and deeds (23)

C. The Necessity of Deeds along with Faith (24)

IV. The Deadness of Faith without Deeds (25-26)

A. The Righteousness of Rahab because of Her Deeds (25)

B. Explanation that Faith Is Dead without Deeds (26)

Message or Messages

Christians should not separate faith from deeds but live out the demands of discipleship because claiming to have faith without deeds is as worthless as wishing someone in distress well and doing nothing to help them and in fact faith without deeds is dead. Christians should not separate faith from deeds but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath. Christians should not separate faith from deeds but live out the demands of discipleship because those who need to be convinced that faith is worthless without deeds are foolish and a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone. Christians should not separate faith from deeds but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

Analysis of the Details

The Worthlessness and Deadness of Faith

Without Deeds

James asserts that faith without deeds is worthless and dead in verses 14-17. He asserts that claiming faith without deeds is worthless; illustrates the worthlessness of faith without deeds; and asserts that faith without deeds is dead.

**The worthlessness of claiming faith without deeds**. James asserts that claiming faith without deeds is worthless in verse 14 using two rhetorical questions, "What is the benefit, my brothers, if someone claims to have faith, but has no deeds? His faith isn't able to save him, is it?" Through these rhetorical questions James compels his readers to acknowledge that faith without deeds is worthless. These rhetorical questions are of the type that implies an emphatic negative response. Therefore, they are equivalent to the exclamations, "There is no benefit if someone claims to have faith but has no deeds! His faith isn't able to save him!" James' clear implication is that what people claim doesn't necessarily reflect reality. They may even sincerely claim to have faith, but their faith is deficient. For James, faith is not faith unless it results in action.

**An illustration of the worthlessness of faith without deeds**. James illustrates the worthlessness of faith without deeds using a hypothetical example in verses 15-16. James describes the hypothetical situation in verse 15, "If a brother and sister are naked and doing without daily food." The brother and sister are clearly in need. They probably are not literally naked and doing without food altogether, but they don't even have sufficient clothes to keep them warm and are not eating regularly. James describes their situation in this way to emphasize their obvious need. James describes the hypothetical response to that situation in the first part of verse 16, "and someone of you says to them, 'Go in peace; keep warm and eat well,' but you don't give to them what is necessary for the body." The verbal response to this brother and sister in need seems to express the desire for their wellbeing. However, the failure to act makes their well wishes meaningless. They are still cold and hungry. The crass disregard for their needs is accentuated by the fact that they are Christians ("brother" and "sister" are almost certainly used in the sense of "fellow Christian"). James concludes this hypothetical example by turning it into a rhetorical question at the end of verse 16, "what good is it?" Thus, he compels his readers to acknowledge the worthlessness of these well wishes without deeds. This rhetorical question is of the type that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "Claiming to care about someone's wellbeing isn't any good without acting to meet their needs!" Similarly, James implies that claiming to have faith is meaningless without action based on those claims.

**The deadness of faith without deeds**. James asserts that faith without deeds is dead in verse 17, "Thus also, faith if it doesn't have deeds, is dead by itself." This assertion carries James' argument a step further. His assertion and illustration only established that faith without deeds was worthless. Here he maintains that faith without deeds is not only worthless, but dead; it has no living reality. As Davids concludes, "Works are not an 'added extra' any more than breath is an 'added extra' to a living body. The so-called faith that fails to produce works is simply not 'saving faith'" (Davids, 122). Therefore, Christians should not separate faith from deeds, but live out the demands of discipleship because faith without deeds is as worthless as wishing someone in distress well without doing anything to help him and in fact faith without deeds is dead.

The Impossibility of Separating Faith from

Deeds

James maintains that it is impossible to separate faith from deeds in verses 18-19. He anticipates the possible objection that faith and deeds are distinct; then argues that it is impossible to demonstrate faith without deeds and that faith is deficient without deeds.

**The possible objection that faith and deeds are distinct**. James anticipates the possible objection that faith and deeds are distinct from one another at the beginning of verse 18, "But someone will say that **you** have faith and **I** have deeds." The way that James states this possible objection is somewhat confusing. Those who object to his teaching would more likely say, "I have faith and you have deeds." Several suggestions have been made for clarifying this confusion (See Adamson, 124-125, 135-137; Davids, 123-124; Martin, 86-88; Moo, 104-106; and Songer, 118). I have resolved the issue by translating the objection as an indirect rather than direct quotation. Whatever the case, the clear implication is that he anticipates that someone will object that faith and deeds are distinct. One person can have faith without necessarily having deeds, while another person can have deeds without necessarily having faith. The Greek text emphasizes this distinction with the emphatic subject pronouns (Literally "You, you" and "I, I" and indicated in translation with bold print).

**The impossibility of demonstrating faith without deeds**. James argues that faith cannot be separated from deeds because of the impossibility of demonstrating faith without deeds at the end of verse 18, "Show me your faith without deeds and I will show you faith from my deeds." James' argument is in the form of a challenge and confident pledge. He challenges those who separate faith from deeds to show him their faith without deeds and pledges that he will show them his faith with his deeds. He is confident that that they will not be able to meet his challenge because faith is an attitude of the heart that cannot be observed. He is equally confident that he will be able to fulfill his pledge because deeds are an outward manifestation of faith that can be observed. His implication is that the reality of faith can only be demonstrated by deeds.

**The deficiency of faith without deeds**. James argues that faith is deficient without deeds in verse 19, " **You** believe that there is one God. Good! Even the demons do that; they believe and shudder." He acknowledges that their belief in one God is good. The word translated "believe" in this verse is the verb form of the noun translated "faith" throughout this passage. The fundamental affirmation of faith of pious Jews was the _shema_ , "The LORD our God, the LORD is one" (Deuteronomy 6:4). Christians also affirm the oneness of God. However, James then compares this affirmation of faith with the faith of demons and concludes that those who have faith without deeds have a similar faith to that of demons. The Greek text emphasizes this correspondence with the emphatic subject pronoun (literally "You, you believe" and indicated in translation with bold print). This ironic correspondence emphasizes the deficiency of their faith. The demons don't have a faith that results in deeds. They only have enough faith to make them shudder in fear of God's wrath. The clear implication is that the faith of those without deeds is deficient. He may even be implying that they have reason to shudder in fear like the demons since their faith is deficient like the demons. Therefore, Christians should not separate faith from deeds, but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath.

The Worthlessness of Faith without Deeds and

Necessity of Deeds Along with Faith

James reinforces and develops his argument that faith without deeds is worthless in verses 20-24. He asserts that anyone who needs to be convinced that faith is worthless without deeds is foolish; then demonstrates the necessity of deeds along with faith using the example of Abraham and concludes that deeds are necessary along with faith.

**The foolishness of needing to be convinced that faith is worthless without deeds**. James asserts that anyone who needs to be convinced that faith is worthless without deeds is foolish using a rhetorical question in verse 20, "Do you need to be convinced, O foolish man, that faith without deeds is useless?" This rhetorical question is of the type that has no satisfactory answer. However, it implies that those who need to be convinced of the worthlessness of faith without deeds are foolish. Actually, the word translated "foolish" literally means "empty." Indeed, they make outward claims to faith, but there is no inner reality. Moo points out a play on words in the Greek text between the word translated "deeds" ( _ergon_ ) and the word translated "useless" ( _argos_ ). He then suggests a translation that effectively communicates the force of this play on words in English, "faith that has no works does not work" (Moo, 107).

**The example of Abraham**. James illustrates his point using the example of Abraham in verses 21-23. First, James asserts that Abraham was made righteous by his deeds using a rhetorical question in verse 21, "Wasn't our father Abraham made righteous from deeds when offering his son Isaac on the altar?" This rhetorical question is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Our father Abraham was made righteous from deeds!" Actually, Genesis 15:6 states, "Abraham believed the LORD, and he credited it to him as righteousness." However, James alludes to Genesis 22 where God tested Abraham's faith. Abraham passed this test and demonstrated the character of his faith. He had real faith that resulted in action. Second, James explains how Abraham's faith and deeds worked together in verse 22, "You see that faith was working with his deeds and from deeds faith was made complete." The two verbs used in this verse are keys for understanding how faith and deeds worked together in Abraham's life. The verb translated "was working" is the same word from which the word "synergy" is derived. Faith and deeds have a collaborative working relationship. The Greek text emphasizes the continual collaboration of faith and deeds with the imperfect tense. The verb translated "made complete" could have been translated "perfected." The implication is that without the help of deeds, faith would have been insufficient for the task. Third, James describes the benefits of the collaboration of faith and deeds in verse 22, "And the Scripture was fulfilled that says, 'Abraham believed God, and it was counted for him as righteousness,' and he was called God's friend." Though James also alludes to Second Chronicles 20:7 and Isaiah 41:8 where Abraham is described as "one loved by God," his quotation is from Genesis 15:6. James refers to Abraham's offering of Isaac as the fulfillment of the assertion that Abraham was considered righteous by faith. His contention is that Abraham's faith was not proven to be true until God tested his faith and he demonstrated the legitimacy of his faith by action (See Adamson, 131).

**The necessity of deeds along with faith**. Finally, James assert that deeds are necessary along with faith in verse 24, "You see that from deeds a person is made righteous and not from faith alone." This assertion is based directly on the example of Abraham. He has just demonstrated through Abraham that faith and deeds were working together, resulting in righteousness. Now he applies the example. People are made righteous by faith that results in works and not by faith alone. Therefore, Christians should not separate faith from deeds, but live out the demands of discipleship because those who need to be convinced that faith is worthless without deeds are foolish and a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone.

The Deadness of Faith without Deeds

James argues that faith is dead without deeds in verses 25-26. He asserts that even Rahab the prostitute was made righteous by her deeds; then he explains that faith without deeds is dead.

**The righteousness of Rahab because of her deeds**. James asserts that even Rahab the prostitute was made righteous by her deeds using a rhetorical question in verse 25, "Similarly, wasn't even Rahab the prostitute also made righteous from deeds when welcoming the messengers and sending them off another way?" This rhetorical question is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Even Rahab the prostitute was made righteous by her deeds!" James probably selects Rahab as an extreme example in contrast to Abraham. Abraham was a good man with a prior relationship with God. However, Rahab was a prostitute and came from a pagan background. Nonetheless, even she came to faith in God. She testifies of her faith in Joshua 2:8-11 and she is included in the catalog of faith in Hebrews 11. However, James indicates that she was made righteous by her deeds rather than simply by her faith. He explains why her deeds were necessary in the subsequent verse.

**Explanation that faith is dead without deeds**. James explains that faith is dead without deeds in verse 26, "For just as the body without the spirit is dead, so faith without deeds is dead." He uses the analogy of the spirit and the body. The biblical conception is that the spirit gives life to the body. Without the presence of the spirit there is no life in the body. Similarly, faith has no living reality without deeds. Rahab's faith was only proved to be a living reality by her deeds. If she had turned over the spies to their pursuers rather than hiding them on the roof and suggesting an escape route, her faith would have proven to have no living reality. Therefore, Christians should not separate faith from deeds, but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

Application of the Message

Christians today often claim to have faith in Christ, but don't live out the demands of the Christian life. The doctrine of salvation by faith alone has made them complacent. Since they are saved by their faith, they don't see the need for deeds. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should not separate faith from deeds but live out the demands of discipleship because claiming to have faith without deeds is as worthless as wishing someone in distress well and doing nothing to help them and in fact faith without deeds is dead. Christians should not separate faith from deeds but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath. Christians should not separate faith from deeds but live out the demands of discipleship because those who need to be convinced that faith is worthless without deeds are foolish and a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone. Christians should not separate faith from deeds but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

Proclamation of the Message

**Title** : FAITH WITHOUT DEEDS IS DEAD

**Objective** : The objective of this message is to exhort and encourage Christians not to separate faith from deeds, but live out the demands of discipleship.

**Proposition** : Christians should not separate faith from deeds but live out the demands of discipleship because faith without deeds is worthless, faith cannot be demonstrated without deeds, people are made righteous through the collaboration of faith and deeds, and faith is dead without deeds.
Introduction

Christians today often claim to have faith in Christ, but don't live out the demands of the Christian life. The doctrine of salvation by faith alone has made them complacent. Since they are saved by their faith, they don't see the need for deeds. James confronts complacency based on a superficial understanding of faith in James 2:14-26. He believes in salvation by faith, but he recognizes that those who profess faith may not have the right kind of faith. There is a good faith that is real and results in action. But there is also a bad faith that is bogus and doesn't affect the way people live. Let's listen carefully to James so that we can have wisdom from above and _bagus_ (a Malay word meaning "good") faith rather than bogus faith. _Read James 2:14-26_.

I. Christians should not separate faith from deeds but live out the demands of discipleship because faith without deeds is as worthless as wishing someone in distress well and doing nothing to help them.

A. James asserts that claiming faith without deeds is worthless in verse 14 using two rhetorical questions, "What is the benefit, my brothers, if someone claims to have faith, but has no deeds? His faith isn't able to save him, is it?"

B. James illustrates the worthlessness of faith without deeds using a hypothetical example in verses 15-16.

1. James describes the hypothetical situation in verse 15, "If a brother and sister are naked and doing without daily food."

2. James describes the hypothetical response to that situation in the first part of verse 16, "and someone of you says to them, 'Go in peace; keep warm and eat well,' but you don't give to them what is necessary for the body."

3. James uses a rhetorical question to indicate that this hypothetical response is worthless at the end of verse 16, "what good is it?"

C. James asserts that faith without deeds is dead in verse 17, "Thus also, faith if it doesn't have deeds, is dead by itself."

D. _Illustration of the Worthlessness of Faith without Deeds_

E. Application--Therefore, we should not separate faith from deeds but live out the demands of discipleship because faith without deeds is as worthless as wishing someone in distress well without doing anything to help them.

II. Christians should not separate faith from deeds but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath.

A. James anticipates the possible objection that faith and deeds are distinct from one another at the beginning of verse 18, "But someone will say that you have faith and I have deeds."

B. James argues that faith cannot be separated from deeds because of the impossibility of demonstrating faith without deeds at the end of verse 18, "Show me your faith without deeds and I will show you faith from my deeds."

C. James argues that faith is deficient without deeds in verse 19, "You believe that there is one God. Good! Even the demons do that; they believe and shudder." The clear implication is that the faith of those without deeds is deficient. He may even be implying that they have reason to shudder in fear like the demons since their faith is deficient like the demons.

D. _Illustration of the Deficiency of Faith without Deeds_

E. Application--Therefore, we should not separate faith from deeds but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath.

III. Christians should not separate faith from deeds but live out the demands of discipleship because a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone.

A. James asserts that anyone who needs to be convinced that faith is worthless without deeds is foolish using a rhetorical question in verse 20, "Do you need to be convinced, O foolish man, that faith without deeds is useless?"

B. James makes his point using the example of Abraham in verses 21-23.

1. First, James asserts that Abraham was made righteous by his deeds using a rhetorical question in verse 21, "Wasn't our father Abraham made righteous from deeds when offering his son Isaac on the altar?"

2. Second, James explains how Abraham's faith and deeds worked together to make him righteous in verse 22, "You see that faith was working with his deeds and from deeds faith was made complete."

3. Third, James describes the benefits of the collaboration of faith and deeds in verse 22, "And the scripture was fulfilled that says, 'Abraham believed God, and it was counted for him as righteousness,' and he was called God's friend."

C. James asserts that deeds are necessary along with faith in verse 24, "You see that from deeds a person is made righteous and not from faith alone."

D. _Illustration of the Foolishness and Separating Faith and Deeds_

E. Application--Therefore, we should not separate faith from deeds but live out the demands of discipleship because a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone.

IV. Christians should not separate faith from deeds but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

A. James asserts that even Rahab the prostitute was made righteous by her deeds using a rhetorical question in verse 25, "Similarly, wasn't even Rahab the prostitute also made righteous from deeds when welcoming the messengers and sending them off another way?"

B. James explains why Rahab was saved by her deeds in verse 26, "For just as the body without the spirit is dead, so faith without deeds is dead." Rahab's faith was only proved to be a living reality by her deeds.

C. _Illustration of Zombies--the Living Dead_

D. Application--Therefore, we should not separate faith from deeds, but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

Conclusion

Christians today often claim to have faith in Christ, but don't live out the demands of the Christian life. James confronts complacency based on superficial faith in James 2:14-26 and reveals how we can have _bagus_ (a Malay word meaning "good") faith rather than bogus faith. Let's listen carefully to James so that we can have wisdom from above to be authentically Christian rather than superficially religious. We should not separate faith from deeds but live out the demands of discipleship because faith without deeds is as worthless as wishing someone in distress well and doing nothing to help them. We should not separate faith from deeds but live out the demands of discipleship because faith cannot be demonstrated without deeds and even the demons have that kind of faith and shudder in fear of God's wrath. We should not separate faith from deeds but live out the demands of discipleship because a person is made righteous like Abraham through the collaboration of faith and deeds rather than by faith alone. We should not separate faith from deeds but live out the demands of discipleship because even Rahab was made righteous by her deeds for faith is dead without deeds.

### CHAPTER SEVEN

### MANY OF YOU SHOULD STOP BEING TEACHERS

### James 3:1-12

Though this passage is closely related to its context, especially the subsequent passage (See Literary Context and Role), it is distinguished by its concern for dealing with inappropriate speech (See Situation and Purpose).

Study of the Passage

Text and Translation

3:1Many of you should stop being teachers, my brothers, knowing that we will receive greater judgment. 2For everyone stumbles many times. If anyone does not stumble in speech, this one is a perfect man, able to keep the whole body in harness. 3If we put bits into the mouths of horses to persuade them to obey us, we guide their whole body. 4Or consider ships--though being so large and driven by strong winds, it is persuaded by a very small rudder wherever the pilot guiding it wants. 5Thus also the tongue is a small part, but it boasts great things. Consider how great a forest is set on fire by such a small spark. 6The tongue also is a fire--the tongue is becoming a world of unrighteousness in our members that stains the whole body, sets the whole course of life on fire, and is itself set on fire by hell. 7For every creature, beasts and also birds, reptiles, and also sea creatures are being tamed and have been tamed by man, 8but no one can tame the tongue of men, a volatile evil, full of deadly poison. 9With it we bless the Lord and Father, and with it we curse men, who have been made in God's likeness. 10Out of the same mouth come a blessing and a curse. My brothers, this should not be. 11A spring doesn't flow sweet water and bitter water from the same opening, does it? 12My brothers, a fig tree isn't able to produce olives, or a grapevine to produce figs, is it? Neither can a salt spring produce sweet water.

Situation and Purpose

The passage reflects a general situation in which many were trying to teach others. However, it seems that many of those teachers were immature. The primary area of their immaturity that James seems to be concerned with is their immature speech. Therefore, he commends controlling speech as an indication of maturity. The passage may imply two aspects of their immature speech with which he is especially concerned. First, they seem to have been boasting. This aspect of their immature speech seems to be reflected in James' commendation of controlled speech as an indication of maturity and his warning, "Thus also the tongue is a small part, but it boasts great things." Second, they seem to be speaking harshly to others. This aspect of their immature speech is reflected in verses 9-10, "With it we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. Out of the same mouth come praise and a curse." As Songer states, "The most likely occasion for his exhortation was the situation created by the opportunity for many persons to become teachers in the growing early churches coupled with the extremely high prestige a teacher commanded in the first century (Songer, 120-121). Davids maintains that this situation "could and did lead to rivalries and divisions as teachers tried to secure a following" (Davids, 136). The purpose of the passage was to exhort some to stop being teachers or at least to encourage them to make certain that they guard their speech.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers to authentic discipleship. This passage specifically focuses on providing instruction for teachers, especially regarding appropriate speech. The issue of uncontrolled speech is a significant concern that is addressed repeatedly throughout the epistle. James also instructs disciples to control their speech in 1:19-27, 4:11-12, and 5:7-11 (9). This passage is also closely related to the subsequent passage where James exhorts those who think they are wise to live by divine rather than worldly wisdom (3:13-18).

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the indication of the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains a prohibition in verse 1, "Many of you should stop being teachers." This prohibition is reinforced with reasoned arguments in the rest of verse 1 as well as the beginning of verse 2. In fact, the reasoned arguments in the remainder of the passage also reinforce this prohibition. However, these reasoned arguments seem to imply more about the appropriate response than simply that many should stop being teachers. The commendation of controlled speech in verse 2b-4 and the warning against uncontrolled speech in verses 5-12 seem to imply the additional command, "Christians should guard their speech carefully."

Strategy and Structure

James begins by exhorting many to stop being teachers. However, he then focuses on the problem of speech. He commends controlling speech; then warns against failing to control speech.

I. Exhortation for Many to Stop Being Teachers (3:1-2a)

A. Prohibition of Teaching (1a)

B. Rationale for not Teaching (1b-2a)

1. The greater judgment teachers will receive (1b)

2. The prevalence of stumbling (2a)

II. Commendation of Controlling Speech (3:2b-4)

A. The Maturity and Control of the Man who Does not Stumble in What He Says (2b)

B. The Analogy of Bits that Are Used to Persuade Horses to Obey (3)

C. The Analogy of Rudders that Are Used to Steer Ships where the Pilot Wants (4)

III. Warning against Failing to Control Speech (3:5-12)

A. The Small Size and Great Threat of the Tongue (5-6)

1. The small size and great boasts of the tongue (5a)

2. The analogy of a small spark that sets a great forest on fire (5b)

3. Application of the analogy to the tongue (6)

B. The Difficulty of Taming the Tongue's Evil and Poison (7-8)

1. The ability of man to tame every creature (7)

2. The inability of man to tame the tongue (8a)

3. The volatile evil and deadly poison of the tongue (8b)

C. The Incongruity of an Out of Control Tongue with the Christian Life (9-12)

1. The incongruity of cursing men and praising God (9-10)

2. The analogy of sweet water and bitter water flowing from the same opening of a spring (11)

3. The analogy of a fig tree producing olives or a grapevine producing figs (12a)

4. The analogy of bitter spring producing sweet water (12b)

Message or Messages

Not many Christians should be teachers because teachers will be judged more severely and everyone stumbles many times. Christians should guard their speech carefully because those who do are mature and in control of every aspect of their conduct and able to guide the church. Christians should guard their speech carefully because even though the tongue is small it makes great boasts and can become a world of unrighteousness that corrupts and destroys the lives of people and results in condemnation. Christians should guard their speech carefully because even though man is able to tame every creature, he is unable to tame the tongue with its volatile evil and deadly poison. Christians should guard their speech carefully because blessing their Lord and Father is incongruous with cursing men who are made in his likeness and reveals a divided and polluted heart.

Analysis of the Details

Exhortation for Many to Stop Being

Teachers

James exhorts many to stop being teachers in verses 1-2. He prohibits teaching; then gives his rationale for not teaching.

**Prohibition of teaching**. James prohibits many from teaching in the first part of verse 1, "Many of you should stop being teachers, my brothers." This prohibition is made with the present imperative, implying that many were teaching who shouldn't have been and demanding that they stop immediately. He again appeals to them as "my brothers," as he characteristically does, based on his close relationship with them as fellow Christians.

**Rationale for not teaching**. James explains why they should stop teaching in the end of verse 1 and the beginning of verse 2, "knowing that we will receive greater judgment. For everyone stumbles many times." First, teachers will receive greater judgment. The participle translated "knowing" indicates that James was appealing to a commonly accepted truth. As Moo says, "the importance of the teaching ministry renders it liable to a closer scrutiny and that failure to discharge the ministry faithfully will bring a correspondingly more severe penalty" (Moo, 119). Second, stumbling is common. The verb translated "stumbles" depicts sin as an obstacle which causes someone to trip on the road of Christian living. The Greek text emphasizes the prevalence of stumbling with both the inclusive adjective translated "everyone" and the adverb translated "many times." Therefore, not many Christians should be teachers because teachers will be judged more severely and everyone stumbles many times.

Commendation of Controlling Speech

James commends controlling speech in verses 2-4. He commends controlling speech by asserting that the one who does not stumble in what he says is mature; then illustrates the positive power of the tongue using the analogies of bits and rudders.

**The maturity and control of the man who does not stumble in what he says**. James commends controlling speech by asserting that the one who does not stumble in what he says is mature and in control in the second part of verse 2, "If anyone does not stumble in speech, this one is a perfect man, able to keep the whole body in harness." This commendation takes the form of a conditional statement, with a condition and result. The conditional clause establishes the standard of conduct, "If anyone does not stumble in speech." He does not sin in what he says. The result clause describes the positive benefits of meeting this standard of conduct, "this one is a perfect man, able to keep the whole body in harness." The word translated "perfect" could also have been translated "mature." However, I wasn't sure that "mature" fully communicated the extent of maturity depicted in the remainder of the description of this man. The verb translated "keep . . . in harness" depicts his control. James develops this analogy in the subsequent verse. The extent of his control is emphasized by the words "whole body." There is some uncertainty among scholars about what James is affirming here. As Songer observes, James could be affirming "either that the tongue is so difficult to control that victory at this point assures it at every point or that the tongue so expresses a person's being that he can be viewed as led by what he says" (Songer, 121). The analogies that follow suggest the latter. Indeed, the tongue often leads the way in conduct, sometimes even preceding the brain. However, Martin notes that the analogy of the body is commonly used to refer to the church and concludes that James is asserting the fitness of those who can control their tongues to be teachers of others (Martin, 103-107). I have chosen to take the expression in its broadest sense. The one who is able to control his speech has reached a point of maturity that enables him to control every aspect of his conduct and makes him fit to guide the church.

**The analogy of bits that are used to persuade horses to obey**. James commends controlling speech by illustrating the power the tongue has using the analogy of bits that are used to persuade horses to obey in verse 3, "If we put bits into the mouths of horses to persuade them to obey us, we guide their whole body." Though not as clearly as in the subsequent analogy, James contrasts the small size of the bit with the large size of the horse. Despite the small size of the bit, with it riders are able to control the "whole body" of the horse. The tongue is like that bit. It is small, yet it can have influence that is not proportionate to its size. The one who is able to control his tongue is able to control every aspect of his life and guide the church.

**The analogy of rudders that are used to steer ships where the pilot wants**. James commends controlling speech by illustrating the power the tongue has using the analogy of rudders that are used to steer ships where the pilot wants in verse 4, "Or consider ships--though being so large and driven by strong winds, it is persuaded by a very small rudder wherever the pilot guiding it wants." James clearly contrasts the small size of the rudder with the large size of the ship. The rudder is "very small" (literally "smallest"). The ship is "so large." What is more, it is "driven by strong winds." Nonetheless, the pilot is able to guide this large ship wherever he wants to go with this small rudder. The tongue is like that rudder. It is small, yet it can have influence that is not proportionate to its size. The one who controls his tongue is able to control every aspect of his life and guide the church. Therefore, Christians should guard their speech carefully because those who do are mature and in control of every aspect of their conduct and able to guide the church.

Warning against Failing to Control Speech

James warns against failing to control speech in verses 5-12. He warns that the tongue is a great threat despite its small size, it is impossible to tame the tongue, and an uncontrolled tongue is incongruous with the Christian life.

**The small size and great threat of the tongue**. James warns that the tongue is a great threat despite its size in verses 5-6. He warns about the small size and great boasts of the tongue in the first part of verse 5, "Thus also the tongue is a small part, but it boasts great things." This verse is closely related to the preceding analogies by "Thus also." However, James is now applying those positive analogies in a negative way. Just as controlling the tongue results in control over the rest of conduct and ability to guide the church, failure to control the tongue results in out of control conduct and disaster in the church. Part of what he means by an uncontrolled tongue may be implied in "boasts great things." The inappropriateness of boasting is emphasized by the contrast between the small size of the tongue and the great boasts it makes.

James illustrates the great threat of the tongue using the analogy of a small spark that sets a great forest on fire in the second part of verse 5, "Consider how great a forest is set on fire by such a small spark." He contrasts the small size of the spark with the great size of the forest. Even though a spark is small, it can destroy a whole forest. The tongue is like that spark. It can have a destructive influence on a person's life and in the church that is not proportionate to its size.

James illustrates the great threat of the tongue by applying the analogy of a fire to the tongue in verse 6, "The tongue also is a fire--the tongue is becoming a world of unrighteousness in our members that stains the whole body, sets the whole course of life on fire, and is itself set on fire by hell." This description of the tongue develops the imagery of the preceding analogy. The preceding analogy described the tongue as a small spark that starts a fire. In this analogy the small spark has grown into a great fire. However, he describes the destructive force of that fire in terms of an out of control tongue's impact on the lives of people. An out of control tongue, like an out of control fire, "sets the whole course of life on fire." It destroys a person's whole life. The unusual expression translated "whole course of life" emphasizes the extent of the tongue's destructive power. What is more, an out of control tongue "is itself set on fire by hell." Since the tongue is presumably still attached when it set on fire by hell, this is a warning of eternal condemnation for those who do not control their tongues. The word translated "hell" is appropriate. In the Greek text it is a transliteration of the name for the Valley of Hinnom. This valley was a burning garbage dump where Jerusalem brought its trash.

James inserts into this analogy two other negative results of an out of control tongue. First, he warns that an out of control tongue "is becoming a world of unrighteousness in our members." There is considerable dispute about the proper translation and understanding of this assertion (See Davids, 141-142 and Moo, 124-125 for full discussions). I have understood this assertion as a warning that emphasizes the extent of unrighteousness that results from an out of control tongue. Second, he warns that the unrighteousness that results from an out of control tongue "stains the whole body." It corrupts every aspect of life. As Moo observes, "the tongue accomplishes what is just the reverse of 'pure religion': keeping oneself 'unspotted ( _aspilon_ ) from the world'. The sins committed with the tongue spread spiritual pollution to the whole person" (Moo, 125). Indeed, the corruption of individual Christians stains the entire church. Thus, James warns that an uncontrolled tongue results in a chain reaction. Beginning as a small spark, it turns into a fire that spreads unrighteousness throughout a person's life until it is totally consumed; then the fires of hell consume the charred ashes of that life. Therefore, Christians should guard their speech carefully because even though the tongue is small it makes great boasts and can become a world of unrighteousness that corrupts and destroys the lives of people and results in condemnation.

**The impossibility of taming the tongue**. James warns that it is impossible to control the tongue in verses 7-8. He observes that man has the ability to tame every creature in verse 7, "For every creature, beasts and also birds, reptiles and also sea creatures are being tamed and have been tamed by man." He emphasizes the extent of man's ability to tame animals with adjective translated "every" and a varied list of creatures that includes animals that live on land, fly in the air, and swim in the sea. In fact, he even includes reptiles that are at home on the land and in the sea. However, he then observes that man has been unable to tame the tongue in the first part of verse 8, "but no one can tame the tongue of men." Though James states that it is impossible to tame the tongue, he probably is stressing the difficulty of controlling the tongue by overstatement. Otherwise, there would be no point in even trying to control the tongue. He probably states this warning as he does to undermine pride. Many regarded the ability of humans to domesticate animals as proof of the superiority of humanity. However, even though people are able to control animals, they are not even able to control one of their own members, the tongue (See Davids, 144). He further warns of the volatile evil and deadly poison of the tongue in the second half of verse 8, "a volatile evil, full of deadly poison." The tongue is "a volatile evil." The evil that it speaks is uncontrollable. The tongue is "full of deadly poison." It is lethal to the Christian life. The extent of its deadliness is emphasized in the Greek text by the adjective translated "full." Therefore, Christians should guard their speech carefully because even though man is able to tame every creature, he is unable to tame the tongue with its volatile evil and deadly poison.

**The incongruity of an uncontrolled tongue with the Christian life**. James warns that an uncontrolled tongue is incongruous with the Christian life in verses 9-12. James warns that cursing men is incongruous with blessing God in verses 9-10, "With it we bless the Lord and Father, and with it we curse men, who have been made in God's likeness. Out of the same mouth come a blessing and a curse. My brothers, this should not be." Blessing the Lord means to praise him for the blessings that he gives. Cursing men is verbally expressing the desire that evil come to them. James' judgment of their conduct is that it is inappropriate, "this should not be." Adamson asserts that he is condemning their cursing of men in "the strongest possible Greek" and maintains that is equivalent to "It's not right!" (Adamson, 146-147; see also Davids, 147). Certainly blessing God is altogether appropriate conduct for Christians. After all, he is their "Lord and Father." What makes their conduct inappropriate is that they are also cursing men. What makes their conduct even more inappropriate is the incongruity of cursing men with the same tongue that they use to bless God. After all, men are "made in God's likeness." This of course is an allusion to Genesis 1:26. Because "men are made in God's likeness," cursing men is cursing God's handiwork.

James warns that cursing men while blessing God is an indication of a divided and bitter heart using three analogies in verses 11-12. He uses the analogy of a spring in verse 11, "A spring doesn't flow sweet water and bitter water from the same opening, does it?" This analogy is placed within a rhetorical question. This rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "A spring doesn't flow sweet water and bitter water from the same opening!" However, they were both blessing God and cursing men. Sweet water and bitter water were flowing from the same source. Their incongruous conduct indicates that there was something wrong at the source. Their heart is divided and polluted. As Moo notes, "The word James uses to describe the useless water, brackish ( _pikros_ , 'bitter'), is not one normally used of water: it may be that he assimilates his description of the water to language associated with the tongue, whose speech is often said to be 'bitter'" (Moo, 129).

James uses the analogy of a fig tree and grapevine in the first part of verse 12, "My brothers, a fig tree isn't able to produce olives, or a grapevine to produce figs, is it?" Again, this analogy is placed within a rhetorical question. This rhetorical question is also of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "A fig tree isn't able to produce olives and a grapevine isn't able to produce figs!" The fruit that a tree or plant produces is consistent with the kind of tree or plant it comes from. However, they were both blessing God and cursing men. They were producing two kinds of fruit. Their incongruous conduct reveals that there was something wrong at the source. Their heart is divided.

James uses the analogy of a salt spring in the second part of verse 12, "Neither can a salt spring produce sweet water." In this case, he states the analogy without a rhetorical question. However, the result is similar. They were both blessing God and cursing men. They were producing both sweet and salty water. Their incongruous conduct reveals that there is something wrong at the source. Their heart is divided and polluted. As Moo concludes, "what is good at heart must produce good; what is evil at heart will inevitably produce evil. So the heart that is not right with God cannot help but produce ungodly speech" (Moo, 130). Therefore, Christians should guard their speech carefully because blessing their Lord and Father is incongruous with cursing men who are made in his likeness and reveals a divided and polluted heart.

Application of the Message

Christians today are often ambitious to be teachers. However, not everyone who aspires to be a teacher is mature enough to be able to handle the responsibility. Their ambition is often based on pride and the prestige of the position rather than the call of God. As a result, rivalries and disputes may arise between competing teachers with each condemning the other with harsh words. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Not many Christians should be teachers because teachers will be judged more severely and everyone stumbles many times. Christians should guard their speech carefully because those who do are mature and in control of every aspect of their conduct and able to guide the church. Christians should guard their speech carefully because even though the tongue is small it makes great boasts and can become a world of unrighteousness that corrupts and destroys the lives of people and results in condemnation. Christians should guard their speech carefully because even though man is able to tame every creature, he is unable to tame the tongue with its volatile evil and deadly poison. Christians should guard their speech carefully because blessing their Lord and Father is incongruous with cursing men who are made in his likeness and reveals a divided and polluted heart.

Proclamation of the Message

**Title** : MANY OF YOU SHOULD STOP BEING TEACHERS

**Objective** : The objective of this message is to encourage Christians to guard their speech carefully.

**Proposition** : Christians should guard their speech carefully because those who do are mature and able to guide the church; their tongue can corrupt and destroy the lives of people; their tongue can be a volatile evil and deadly poison that is impossible to control; and their tongue may reveal a divided and polluted heart.
Introduction

The church today is often crippled by divisions. These divisions are often caused by ambitious Christians who cannot control their tongues. They become proud and make boastful claims for themselves, seeking to establish themselves as leaders in the church. Rivalries and disputes arise between those who are ambitious to be leaders with each condemning the others with harsh words. The end result is disharmony and disorder within the church. James confronts proud Christians like this who all want to be teachers in James 3:1-12. He actually discourages them from aspiring to be teachers; however, he primarily encourages them to control their tongues. Let's listen carefully to James so that we can have wisdom from above to control our speach. _Read James 3:1-12_.

I. Christians should guard their speech carefully because those who do are mature and able to guide the church.

A. James commends controlling speech by asserting that the one who does not stumble in what he says is mature and in control of his conduct in the second part of verse 2, "If anyone does not stumble in speech, this one is a perfect man, able to keep the whole body in harness."

B. James commends controlling speech by illustrating the power of the tongue using the analogy of bits that are used to persuade horses to obey in verse 3, "If we put bits into the mouths of horses to persuade them to obey us, we guide their whole body."

C. James commends controlling speech by illustrating the power the tongue has over conduct using the analogy of rudders that are used to persuade ships to go where the pilot wants in verse 4, "Or consider ships--though being so large and driven by strong winds, it is persuaded by a very small rudder wherever the pilot guiding it wants."

D. _Illustration of the Productive Power of the Tongue in the Church_

E. Application--Therefore, we should guard our speech carefully because those who do are mature and able to guide the church.

II. Christians should guard their speech carefully because their tongue can corrupt and destroy the lives of people.

A. James warns about the small size and great boasts of the tongue in the first part of verse 5, "Thus also the tongue is a small part, but it boasts great things."

B. James illustrates the great threat of the tongue using the analogy of a small spark that sets a great forest on fire in the second part of verse 5, "Consider how great a forest is set on fire by such a small spark."

C. James elaborates on his illustration of a fire as he applies it to the tongue in verse 6, "The tongue also is a fire--the tongue is becoming a world of unrighteousness in our members that stains the whole body, sets the whole course of life on fire, and is itself set on fire by hell." Thus, James warns that an uncontrolled tongue results in a chain reaction. Beginning as a small spark, it turns into a fire that spreads unrighteousness throughout a person's life until it is totally consumed; then the fires of hell consume the charred ashes of that life.

D. _Illustration of the Destructive Power of the Tongue in the Church_

E. Application--Therefore, we should guard our speech carefully because our tongue can corrupt and destroy the lives of people.

III. Christians should guard their speech carefully because their tongue can be a volatile evil and deadly poison that is difficult to control.

A. James observes that man has the ability to tame every creature in verse 7, "For every creature, beasts and also birds, reptiles and also sea creatures are being tamed and have been tamed by man."

B. However, James then observes that man has been unable to tame the tongue in the first part of verse 8, but no one can tame the tongue of men."

C. James further warns disciples of the volatile evil and deadly poison of the tongue in the second half of verse 8, "a volatile evil, full of deadly poison." It is lethal to the Christian life.

D. _Illustration of the Power of the Tongue to Poison the Church_

E. Application--Therefore, we should guard our speech carefully because our tongue can be a volatile evil and deadly poison that is difficult to control.

IV. Christians should guard their speech carefully because their tongue may reveal a divided and polluted heart.

A. James warns that cursing men is incongruous with blessing God in verses 9-10, "With it we bless the Lord and Father, and with it we curse men, who have been made in God's likeness. Out of the same mouth come a blessing and a curse. My brothers, this should not be."

B. James warns that cursing men while blessing God is an indication of a divided and bitter heart using three analogies in verses 11-12.

1. First, he uses the analogy of a spring in verse 11, "A spring doesn't flow sweet water and bitter water from the same opening, does it?" This question is equivalent to the exclamation, "A spring doesn't flow sweet water and bitter water from the same opening!"

2. Second, he uses the analogy of a fig tree and grapevine in the first part of verse 12, "My brothers, a fig tree isn't able to produce olives, or a grapevine to produce figs, is it?" This question is equivalent to the exclamation, "A fig tree isn't able to produce olives a grapevine isn't able to produce figs!"

3. Third, he uses the analogy of a salt spring in the second part of verse 12, "Neither can a salt spring produce sweet water." Their heart is divided and polluted.

C. _Illustration of the Use of Hostile Speech in the Church_

D. Application--Therefore, we should guard our speech carefully because our tongue may reveal a divided and polluted heart.

Conclusion

The church today is often crippled by divisions. These divisions are often caused by ambitious Christians who cannot control their tongues. They become proud and make boastful claims for themselves, seeking to establish themselves as leaders in the church. Rivalries and disputes arise between those who are ambitious to be leaders with each condemning the others with harsh words. The end result is disharmony and disorder within the church. James confronts proud Christians like this encourages them to control their tongues. Let's listen carefully to James so that we can have wisdom from above to humbly control our speech. We should guard our speech carefully because those who do are mature and able to guide the church. We should guard our speech carefully because our tongue can corrupt and destroy the lives of people. We should guard our speech carefully because our tongue can be a volatile evil and deadly poison that is difficult to control. We should guard our speech carefully because our tongue can reveal a divided and polluted heart.

### CHAPTER EIGHT

### WHO IS WISE AND UNDERSTANDING AMONG YOU?

### James 3:13-18

Though this passage is closely related to its context, especially the preceding passages (See Literary Context and Role), it is distinguished by its concern for dealing with the pride, envy, and ambition (See Situation and Purpose).

Study of the Passage

Text and Translation

3:13Who is wise and understanding among you? Let him show it by good conduct, his deeds in the humility of wisdom. 14But if you keep holding onto bitter envy and selfish ambition in your hearts, stop boasting and denying the truth. 15Such wisdom does not come down from above, but is earthly, natural, demonic. 16For where there is envy and selfish ambition, there is disorder and every evil practice. 17But wisdom from above is first of all pure; then peaceable, gentle, amenable, full of mercy and good fruits, impartial, and without insincerity. 18Indeed, righteous fruit is sown by those who make peace.

Situation and Purpose

The passage reflects a situation in which some disciples thought they were wise and had become proud (13). In fact, they were even boasting of their wisdom (14). However, the wisdom that they had was not godly wisdom, but worldly wisdom (15-17). This worldly wisdom encouraged them to be envious of others and compete with them as rivals (14). Their envy and competitiveness in turn caused disorder and wickedness (16). What is more, they were apparently having difficulty accepting their culpability (14). The purpose of the passage was to exhort and encourage Christian disciples to conform their conduct to divine wisdom rather than worldly wisdom, specifically by avoiding envy and competitiveness and by being humble and making peace.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers to authentic discipleship. This passage specifically focuses on providing instruction for those who think they are wise. The issue of pride is a significant concern that is addressed repeatedly throughout the epistle. This passage seems to be closely related to the preceding passage. As Davids observes, "the 'fire' of the disputes among teachers (3:5b-12) surely resulted in the bitter jealousy and party spirit which James now condemns (3:14)" (Davids, 149). In that passage James revealed that boasting and cursing indicate that something is wrong at the source (3:11-12). In this passage he reveals what is wrong at the source--they have worldly rather than divine wisdom. James also confronts the problems of pride and speaking against one another in 1:2-11, 1:19-27, 2:1-13, 4:1-10, 4:11-12, 4:13-17, and 5:7-11.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains a command in verse 13, "Let him show it by good conduct." This command does indicate the appropriate response, though it is somewhat vague. This passage also contains two prohibitions in verse 14, "stop boasting and denying the truth." However, these prohibitions don't reveal fully the appropriate response. Instead, they serve within a conditional statement to warn that bitter envy and selfish ambition are no reason for boasting and are a denial of the truth. Therefore, verses 14-18 imply the prohibition, "Stop holding onto bitter envy and selfish ambition." Furthermore, the commendation of making peace in verse 18 implies the command, "Make peace rather than holding onto bitter envy and selfish ambition."

Strategy and Structure

James begins by exhorting those who consider themselves wise to demonstrate their wisdom by their humility and good conduct (13). Next, he warns against holding onto envy and ambition. Finally, he commends seeking peace (14-16). The source, nature, and results of the wisdom that leads to holding onto envy and ambition stand in contrast to the source, nature, and results of the wisdom that leads to seeking peace (17-18).

In this way, disciples are discouraged from being envious and ambitious and encouraged to make peace.

I. Exhortation for Those Who Consider Themselves Wise to Conduct Themselves Accordingly (3:13)

A. Introductory Question Identifying Those with Whom He Is Concerned

B. Command for Them to Show Their Wisdom by Their Good Conduct

C. Explanation that Good Conduct Consists of Deeds Done in the Humility of Wisdom

II. Warning against Holding onto Bitter Envy and Selfish Ambition (3:14-16)

A. Command for Those with Envy and Ambition to Stop Boasting and Denying the Truth (14)

B. The Source and Result of Wisdom that Encourages Envy and Ambition (15-16)

1. The source of wisdom that encourages envy and ambition (15)

2. The result of wisdom that encourages envy and ambition (16)

III. Commendation of Acting on Divine Wisdom by Making Peace (3:17-18)

A. The Nature of Wisdom from Above (17)

B. The Result of Making Peace (18)

Message or Messages

Christians who think they are wise should demonstrate that their wisdom is legitimate by their good conduct characterized by deeds done in the humility that comes from true wisdom. Christians should not hold onto bitter envy and selfish ambition because they are no reason to boast and are a denial of the truth; they are not from divine wisdom, but from an earthly, natural, demonic wisdom; and they result in disorder and every evil practice. Christians should act in accordance with divine wisdom by making peace instead of holding onto bitter envy and selfish ambition because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in righteousness.

Analysis of the Details

Exhortation for Those Who Consider

Themselves Wise

James exhorts those who consider themselves wise to conduct themselves accordingly in verse 13. He introduces this exhortation with a question identifying those with whom he is concerned, "Who is wise and understanding among you?" Though this question does not make any judgments, the remainder of the passage makes it clear that he is addressing those who considered themselves wise and understanding, but who in actuality were not. Next, James commands them to demonstrate their wisdom by their good conduct, "Let him show it by good conduct." Just as the legitimacy of faith can only be demonstrated by deeds, the legitimacy of wisdom can only be demonstrated by good conduct. Indeed, one may well question whether wisdom is legitimate if it is not accompanied by good conduct.

James concludes by explaining that good conduct consists of "his deeds done in the humility of wisdom." The word translated "humility" could also be translated "meekness." James probably uses this word in a similar way to Jesus in the beatitudes, "Blessed are the meek, for they will inherit the earth" (Matthew 5:3). As Moo says, "This Christian meekness involves a healthy understanding of our own unworthiness before God and a corresponding humility and lack of pride in our dealings with our fellow-men" (Moo, 132). The genitive noun translated "of wisdom" should probably be understood to identify wisdom as the source of deeds done in humility. Deeds done in humility are the natural byproduct of wisdom. In this way James not only links wisdom inseparably with good conduct, but with humility as well. One may also question whether wisdom is legitimate if deeds are not done in humility since humility comes from wisdom. Subsequently, James contrasts divine wisdom with worldly wisdom. In this verse he is clearly referring to divine wisdom. Therefore, Christians who think they are wise should demonstrate that their wisdom is legitimate by their good conduct characterized by deeds done in the humility that comes from true wisdom.

Warning against Holding onto Envy

And Ambition

James warns disciples not to hold onto envy and ambition in verses 14-16. He commands those with envy and ambition to stop boasting and denying the truth; then he warns them of the source and result of the wisdom that encourages envy and ambition.

**Command for those with envy and ambition to stop boasting and denying the truth**. James commands those with envy and ambition to stop boasting and denying the truth in verse 14, "But if you keep holding onto bitter envy and selfish ambition in your hearts, stop boasting and denying the truth." James identifies envy and ambition as conduct that invalidates boasting and contradicts the truth in the first part of the verse. The Greek text emphasizes that bitter envy and selfish ambition were persistent traits with the present tense verb (translated "keep on holding onto"). The word translated "envy" more literally means "zeal." In fact, it is the Greek word from which the English word zeal is derived. However, it is also used in the sense of "jealousy." In this context, James is probably condemning their envy of others who are getting the respect that they believe they deserve. He accentuates the extent of their envy with the adjective translated "bitter." The word translated "selfish ambition" is used in secular literature to speak of self-seeking politicians. In this context, James is probably condemning their selfish attempts to gain the respect that they feel they deserve. James stresses the depths of the problem with "in your hearts." The word translated "hearts" refers to the inner core of a person's being. Bitter envy and selfish ambition are contrary to the humility that comes from true wisdom. In addition, the bitter envy and selfish ambition that are characteristic of those with worldly wisdom stand in contrast to the characteristics of divine wisdom listed in verse 17.

James commands those who are envious and ambitious to stop boasting and denying the truth in the remainder of verse 14. These commands are present imperative verbs, implying that these people were already boasting and denying the truth and demanding that they stop immediately. Though they are commands, they serve as reasons for not holding onto bitter envy and selfish ambition. If they are holding onto bitter envy and selfish ambition, they have no reason to boast and have denied the truth. The imperative verb translated "stop boasting" is a compound form with the prefixed preposition meaning "down," suggesting that they were exulting over others. The command "stop . . . denying the truth" could literally be translated "stop lying against the truth." What truth were they denying by their bitter envy and selfish ambition? One possibility is that they were denying the truth that humility and making peace come from divine wisdom. Indeed, that is the truth that James underscores throughout this passage. However, another possibility is that James is referring to the truth of the gospel. Jesus certainly lived a life that was characterized, not by bitter envy and selfish ambition, but by humility and sacrifice for the sake of others.

**The source and result of wisdom that encourages envy and ambition**. James identifies the source and result of wisdom that encourages envy and ambition in verses 15-16. In this way, he warns those who are proud, envious, and ambitious that they are misguided. As Songer says, "James portrays a force, spirit, or style of life which the Christian should recognize for what it is and abandon it" (Songer, 125). James identifies the source of wisdom that encourages envy and ambition in verse 15, "Such wisdom does not come down from above, but is earthly, natural, demonic." The word translated "from above" is another way of speaking of God on his throne in heaven. Such wisdom does not come from God. Instead, such wisdom is "earthly, natural, demonic." The word translated "earthly" is used to describe material objects of this world that are imperfect and do not last. Rather than coming down from heaven, such wisdom is a product of a flawed and transient world. As Martin explains, "the so-called wisdom of the troublemakers is earthbound or 'inferior'" (Martin, 131). The word translated "natural" is used in the New Testament in contrast to "spiritual." It describes people who are living by their own human devices instead of by God's Spirit. Rather than being the supernatural revelation of God, such wisdom is the understanding of fallen men. The word translated "demonic" could also be translated "devilish" or "satanic." Rather than being inspired by God, such wisdom is under the control of the Evil One. Moo concludes by characterizing such wisdom as being of "the world, the flesh, and the devil" (Moo, 134). This is worldly wisdom.

James describes the result of wisdom that encourages envy and ambition in verse 16, "For where there is envy and selfish ambition, there is disorder and every evil practice." This description of the result of wisdom that encourages envy and ambition stands in contrast to the description of the results of wisdom from above in verse 18. The word translated "disorder" is the antonym of "peace" in verse 18. Envy and selfish ambition result in turmoil within the church. Similarly, the phrase translated "every evil practice" is the opposite of "righteous fruit" in verse 18. Envy and selfish ambition lead to every manner of evil. As Moo puts it, "Where the hearts of individual Christians are wrong, an unlimited variety of sins will be found also" (Moo, 134). Therefore, Christians should not hold onto bitter envy and selfish ambition because they are no reason to boast and a denial of the truth; they are not from divine wisdom, but from an earthly, natural, demonic wisdom; and they result in disorder and every evil practice.

Commendation of Acting on Divine Wisdom

By Making Peace

James commends acting on divine wisdom by making peace in verses 17-18. He describes the nature of wisdom from above; then relates the results of wisdom from above to making peace. In this way, he encourages those who are proud, envious, and ambitious to conform their conduct to divine wisdom and make peace.

**The nature of wisdom from above**. James describes the nature of wisdom from above in verse 17, "But wisdom from above is first of all pure; then peaceable, gentle, amenable, full of mercy and good fruits, impartial, and without insincerity." Again, the word translated "from above" is another way of speaking of God on his throne in heaven. This wisdom does come from God. The description of the nature of divine wisdom that follows lists the characteristics of those who have such wisdom. The characteristics of those who have divine wisdom stand in contrast to the bitter envy and selfish ambition that characterize those who have earthly, natural, and demonic wisdom. The implication is that disciples should exhibit these characteristics since they are in accord with wisdom from above rather than earthly, natural, and demonic wisdom.

The primary characteristic of those who have divine wisdom is purity. Those who have divine wisdom are uncontaminated by the bitter envy and selfish ambition of earthly, natural, and demonic wisdom. The next four characteristics of those with divine wisdom are united by alliteration in the Greek text (each key word in the list begins with an "e" sound). Those who have divine wisdom are "peaceable"--they seek peace rather than cause discord; "gentle"--they are sensitive to others rather than overbearing; "amenable"--they are willing to listen to others rather than stubbornly defending their own position; and "full of mercy"--they are willing to forgive others who have wronged them rather than holding a grudge. Those who have divine wisdom also have "good fruits." This seems to point ahead to the description of the result of acting on divine wisdom in verse 18. Indeed, those who have divine wisdom are full of all manner of good qualities. The final two characteristics of those with divine wisdom are that they are impartial and without insincerity--they treat everyone equitably without regard to worldly status and they don't put on a show to impress those who are exalted by the world.

**The result of making peace**. James describes the result of making peace in verse 18, "Indeed, righteous fruit is sown by those who make peace." This description implies that making peace is equivalent to acting on wisdom from above. Making peace is described as sowing seed that ultimately results in righteous fruit. This description of the result of wisdom from above and making peace stands in contrast to the disorder and evil practices that result from earthly, natural, and demonic wisdom. The peace and righteous fruit that result from making peace are the opposite of the disorder and evil practices caused by bitter envy and selfish ambition. In this way, James encourages disciples to make peace rather than hold onto envy and ambition. Therefore, Christians should act in accordance with divine wisdom by making peace instead of holding onto bitter envy and selfish ambition because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in peace and righteousness.

Application of the Message

The world is a very competitive environment. The competitiveness of the world often infects the church. Some Christians see themselves as being in competition with one another. They want to be recognized and admired. Their corrupt motivation results in the corruption of their Christian life. In their desire to be recognized and admired they become proud, ruthlessly ambitious, and envious of others. The end result is disharmony and disorder within the church. These similarities with the original situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original situation. Christians who think they are wise should demonstrate that their wisdom is legitimate by their good conduct characterized by deeds done in the humility that comes from true wisdom. Christians should not hold onto bitter envy and selfish ambition because they are no reason to boast and are a denial of the truth; they are not from divine wisdom, but from an earthly, natural, demonic wisdom; and they result in disorder and every evil practice. Christians should act in accordance with divine wisdom by making peace instead of holding onto bitter envy and selfish ambition because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in righteousness.

Proclamation of the Message

**Title** : WHO IS WISE AND UNDERSTANDING AMONG YOU?

**Objective** : The objective of this message is to exhort and encourage Christians to act in accordance with true wisdom by being humble, not holding onto bitter envy and selfish ambition, and making peace.

**Proposition** : Christians should act in accordance with divine wisdom by deeds done in humility, not holding onto bitter envy and selfish ambition, and making peace.
Introduction

The world is a very competitive environment. The competitiveness of the world often infects the church. Some Christians see themselves as being in competition with one another. Therefore, they strive for prestigious positions that result in recognition and admiration. Their corrupt motivation results in the corruption of their Christian life. In their desire to be recognized and admired they become proud, ruthlessly ambitious, and envious of others. The end result is disharmony and disorder within the church. James confronts Christians like this in 3:13-18 and the false wisdom that underlies their envy and ambition. Let's listen carefully to James so that we can have wisdom from above to avoid envy, corruption, and disharmony. _Read James 3:13-18._

I. Christians should act in accordance with true wisdom by deeds done in humility.

A. James exhorts those who consider themselves wise to conduct themselves accordingly in verse 13.

B. James introduces this exhortation with a question identify those with whom he is concerned, "Who is wise and understanding among you?"

C. Next, James commands them to demonstrate their wisdom by their good conduct, "Let him show it by good conduct."

D. James concludes by explaining that good conduct consists of "his deeds done in the humility of wisdom."

E. _Illustration of the Threat of Self-Deception and Pride_

F. Application--Therefore, we should act in accordance with true wisdom by deeds done in humility.

II. Christians should act in accordance with true wisdom by not holding onto bitter envy and selfish ambition because they are a denial of the truth; from an earthly, natural, demonic wisdom; and result in disorder and every evil practice.

A. James identifies envy and ambition as conduct that invalidates boasting and contradicts the truth in verse 14, "But if you keep holding onto bitter envy and selfish ambition in your hearts, stop boasting and denying the truth."

B. James identifies the source of wisdom that encourages envy and ambition in verse 15, "Such wisdom does not come down from above, but is earthly, natural, demonic."

C. James describes the result of wisdom that encourages envy and ambition in verse 16, "For where there is envy and selfish ambition, there is disorder and every evil practice."

D. _Illustration of Worldly Wisdom and Its Consequences_

E. Application--Therefore, we should act in accordance with true wisdom by not holding onto bitter envy and selfish ambition because they are a denial of the truth; from an earthly, natural, demonic wisdom; and result in disorder and every evil practice.

III. Christians should act in accordance with true wisdom by making peace because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in righteousness.

A. James describes the nature of wisdom from above in verse 17, "But wisdom from above is first of all pure; then peaceable, gentle, amenable, full of mercy and good fruits, impartial, and without insincerity."

B. James describes the result of making peace in verse 18, "Indeed, righteous fruit is sown by those who make peace."

C. _Illustration of Divine Wisdom and Its Consequences_

D. Application--Therefore, we should act in accordance with true wisdom by making peace because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in peace and righteousness.

Conclusion

The world is a very competitive environment. The competitiveness of the world often infects the church. Some Christians see themselves as being in competition with one another. As a result, they strive for prestigious positions that result in recognition and honor. Their corrupt motivation results in the corruption of their Christian life. In their ambition for recognition and admiration they become proud, ruthlessly ambitious, and envious of others. The end result is disharmony and disorder within the church. James confronts Christians like this in 3:13-18 and the false wisdom that underlies their envy and ambition. As he does so he gives us wisdom from above so that we can live our lives righteously for God. We should act in accordance with true wisdom by deeds done in humility. We should act in accordance with true wisdom by not holding onto bitter envy and selfish ambition because they are a denial of the truth; from an earthly, natural, demonic wisdom; and result in disorder and every evil practice. We should act in accordance with true wisdom by making peace because divine wisdom is first of all pure, then peaceable, gentle, amenable, full of mercy and good deeds, impartial and without insincerity, and results in righteousness.

### CHAPTER NINE

### RESIST THE DEVIL AND HE WILL FLEE FROM YOU

### James 4:1-10

Though this passage is closely related to both the preceding and subsequent passages (See Literary Context and Role), it is distinguished by its concern for combating corruption by worldly desires (See Situation and Purpose).

Study of the Passage

Text and Translation

4:1Where do fights and where do quarrels among you come from? Aren't they from here, out of your pleasures that are battling in your members? 2You want but you don't have. You commit murder. You covet, but you are not able to obtain. You quarrel and fight. You don't have because you don't ask. 3You ask, but you are not receiving because you ask ill, in order that you may spend on your pleasures. 4Adulterers, don't you know that love of the world is enmity with God? Anyone who chooses to be a lover of the world becomes an enemy of God. 5Or do you think Scripture says for no reason that with jealousy he longs for the spirit that he caused to live in us?

6But he gives greater grace. That is why God says, "He opposes the proud, but gives grace to the humble." 7Therefore, submit to God. But resist the devil and he will flee from you. 8Come near to God and he will come near to you. Cleanse your hands, you sinners, and purify your hearts, you two-souled people. 9Grieve, mourn, and wail. Let your laughter be changed to mourning and joy to gloom. 10Humble yourselves before the Lord, and he will lift you up.

Situation and Purpose

The passage reflects a situation in which disciples were being corrupted by worldly pleasures and the devil. Their corruption by the world has resulted in disharmony as they sought to obtain their desires at the expense of others (1-2a). In addition, their corruption by the world resulted in estrangement from God (2b-5 and 7-8). Their commitment was divided and they were sinning against God (8). The problem was complicated by their arrogance and lack of any remorse for their sin (9-10). The purpose of the passage was to exhort and encourage disciples to avoid a worldly focus on pleasures and submit to God, resist the devil, come near to God, cleanse their actions and allegiances, grieve for their sin, and humble themselves before the Lord.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that address different aspects of the Christian life and common dangers to authentic discipleship. This passage specifically focuses on providing instruction for those who have been corrupted by worldliness. This passage is closely related to the preceding and subsequent passages. Though James' focus in 4:1-10 is on worldliness, he explains that their worldly desires are the cause of their fights and quarrels. In the preceding passage James addressed their problem with envy and ambition that was also caused by their worldliness (3:13-18). In the subsequent passage James addresses the problem of judging and speaking against one another (4:11-12). James addresses the problem of worldliness throughout the epistle in 1:2-11, 1:12-18, 2:1-13, 2:14-26, 4:13-17, and 5:1-6. In addition, he frequently addresses the problem of disharmony in some of these same passages as well as in 1:29-27, 3:1-12, and 5:7-11. Furthermore, he also exhibits a concern for prayer in this passage. He provides additional instruction regarding prayer in 1:2-11 and 5:12-20.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains a series of commands in verses 7-10. These commands are reinforced with assurances in verses 7, 8, and 10. In addition, James' warning of the consequences of a worldly focus in verses 1-5 and his assurance God's grace to the humble in verse 6 also provide reasons for obeying these commands. However, his warning in verses 1-5 also implies the prohibition, "Stop focusing on worldly pleasures."

Strategy and Structure

James begins by warning disciples against being preoccupied with worldly pleasure in verses 1-5. He then exhorts them to repent and return to God in verses 6-11.

I. Warning against Being Preoccupied with Worldly Pleasure (4:1-5)

A. Warning of the Disharmony Caused by Worldly Pleasure (1-2a)

1. Introductory question (1a)

2. Rhetorical question identifying the source of fights and quarrels (1b)

3. Explanation of how worldly pleasures cause quarrels and fights (2a)

B. Warning of the Frustration Caused by Worldly Desires (2b-3)

1. Frustration because of failure to ask (2b)

2. Frustration because of asking with sick motives (3)

C. Warning of the Estrangement from God Caused by Love for the World (4-5)

1. Rhetorical question warning that love for the world is enmity for God (4a)

2. Warning that choosing to be a lover of the world means becoming an enemy of God (4b)

3. Warning of God's jealous longing for the spirit he caused to live in them (5)

II. Exhortation to Repent and Return to God (4:6-10)

A. Exhortation to Submit to God (6-7a)

1. Assurance of God's grace for the humble (6)

2. Command to submit to God (7a)

B. Exhortation to Resist the Devil (7b)

1. Command to resist the devil

2. Assurance that he will flee

C. Exhortation to Come Near to God (8a)

1. Command to come near to God

2. Assurance that God will come near to them

D. Exhortation to Purify Themselves, Grieve for Their Sin, and Humble Themselves (8b-10)

1. Command to purify themselves (8b)

2. Command to grieve for their sin (9)

3. Command to humble themselves (10a)

4. Assurance that God will lift them up (10b)

Message or Messages

Christians should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God. Instead, Christians should submit to God because he gives grace to the humble; resist the devil because he will flee from them; and come near to God because he will come near to them. Furthermore, Christians should purify their actions and allegiances, grieve because of their sin, and humble themselves before the Lord because he will lift them up.

Analysis of the Details

Warning to Stop Being Preoccupied with

Worldly Desires

James warns disciples to stop being preoccupied with worldly desires in verses 1-5. He warns them of the disharmony caused by worldly desires, the frustration caused by worldly desires, and the enmity with God caused by love for the world.

**Warning of the disharmony caused by worldly desires**. James warns disciples of the disharmony caused by worldly desires in verses 1-2. He introduces this warning with a question in the first part of verse 1, "Where do fights and where do quarrels among you come from?" This question does not seem to have any rhetorical effect; it merely introduces the theme of his subsequent warning--the cause of fights and quarrels.

James identifies the source of fights and quarrels using another rhetorical question in the remainder of verse 1, "Aren't they from here, out of your desires that are battling in your members?" This is the type of rhetorical question that implies an emphatic positive reply. Therefore, it is equivalent to the exclamation, "Fights and quarrels come from the desires battling in your members!" The word translated "desires" literally means "pleasures" and is the word from which the English word "hedonism" is derived. Hedonism is "the self-indulgent pursuit of pleasure as a way of life" (The New World Dictionary). The cause of their fights and quarrels was their self-indulgent pursuit of pleasure. However, it is not altogether clear where this battle of desires was taking place because of the ambiguity of "in your members". He could be referring to the members of the physical body. If that is the case, he is probably describing the internal conflict that individuals have with their desires. However, he could also be referring to the members of the church, which is often described as a body. If that is the case, he is describing the actual conflict within the church as individuals sought to satisfy their desires.

James explains how worldly desires cause quarrels and fights in the first part of verse 2, "You want but you don't have. You commit murder. You covet, but you are not able to obtain. You quarrel and fight." Conflict within the church is caused by their frustrated desires. Presumably their frustration drove them to desperate attempts to satisfy their desires, resulting in conflict. James uses strong terms to describe their actions, "You commit murder." This description need not be taken literally. Jesus interprets the law prohibiting murder dynamically in Matthew 5:22, "But I say to you that anyone who is angry with his brother shall be liable to judgment; whoever says "Idiot!" to his brother shall be liable to the council; and whoever, says, "Fool!" shall be liable to the Gehenna of fire." James is probably emphasizing the seriousness of their fighting by equating it with murder. They should not be preoccupied with worldly desires because they result in fights and quarrels as individuals attempt to satisfy their desires.

**Warning of the frustration caused by worldly desires**. James warns disciples of the frustration caused by worldly desires in verses 2-3. He explains that they are frustrated by their worldly desires because of their failure to ask in the second part of verse 2, "You don't have because you don't ask." In the first part of this verse he described the quarrels and fights that broke out as a result of their attempts to satisfy their desires. Their worldly desires led them to worldly means to satisfy their desires. As a result, they did not pray.

James explains that they are frustrated by their worldly desires because they ask with sick motives in verse 3, "You ask, but you are not receiving because you ask ill, in order that you may spend on your pleasures." The New International Version translates "ill" with "wrong motives." Certainly, that is a good understanding of what James meant based on the purpose clause that follows. However, he used the metonym "ill" purposefully to indicate that their motives were sick. Not only had they been distracted from prayer by worldly desires, but even when they prayed, they prayed for the wrong things. As a result, God did not answer their prayers. They should not be preoccupied with worldly desires because they result in frustration since worldly desires distract them from prayer and corrupt their motives when they pray.

**Warning of the estrangement from God caused by love for the world**. James warns worldly disciples of the estrangement from God caused by love for the world in verses 4-5. James addresses these worldly disciples as "Adulterers" at the beginning of verse 4. Actually, the Greek text has "Adulteresses." The Old Testament depicts the covenant relationship between Israel and God as a marriage, with Israel being the wife and God being the husband. When Israel worshipped other gods, the prophets accused her of adultery. Through this address, James was condemning their worldliness as unfaithfulness to their covenant relationship with God.

James warns them that love for the world is enmity for God using a rhetorical question in the first part of verse 4, "don't you know that love of the world is enmity with God?" The translation "love" is justified in this context even though the word normally means "friendship" because James describes their relationship with God as a marriage. Rhetorical questions that ask "don't you know" stress emphatically that indeed, they should know what is affirmed within the question. Therefore, this rhetorical question is equivalent to the exclamation, "You should know that love of the world is enmity with God!" This assertion allows for no middle ground. Disciples must either love God or love the world. As in marriage, the nature of the covenant relationship demands exclusive devotion.

James warns them that choosing to be a lover of the world means becoming an enemy of God in the second part of verse 4, "Anyone who chooses to be a lover of the world becomes an enemy of God." The translation "lover" is justified in this context even though the word normally means "friend" because James describes their relationship with God as a marriage. Not only does love for the world turn their love for God into enmity, but it makes them God's enemy as well. I have translated the related words "enmity" and "enemy" with related English words to maintain the play on words in the Greek text. This play on words draws attention to the appropriateness of those who treat God with enmity becoming God's enemies.

James warns of God's jealous longing for those who are his using another rhetorical question in verse 5, "Or do you think Scripture says for no reason that with jealousy he longs for the spirit that he caused to live in us?" This verse is extremely difficult and could be translated and interpreted differently (See Moo, 144-146 for a full discussion of the possibilities; see also Martin, 149-151). Rhetorical questions that ask, "do you think" stress emphatically that indeed, they should not think in the way defined within the question--to think in this way is absurd. Stated positively, this rhetorical question is equivalent to the exclamation, "You should think that Scripture has reason for saying that God jealously longs for the spirit he caused to dwell in us!" Though it is impossible to specify what Scripture James is referring to, the Old Testament frequently uses the language of a jealous husband to describe God's response to the unfaithfulness of Israel. Underlying this language is the implicit threat of God's wrath. They should not be preoccupied with worldly desires because by doing so they become adulterers, treat God with enmity, become his enemies, and arouse his jealous wrath. Therefore, Christians should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God.

Exhortation to Repent and Return to God

James exhorts worldly disciples to repent and return to God in verses 6-10. He exhorts them to submit to God; resist the devil; come near to God; and purify themselves, grieve for their sin, and humble themselves.

**Exhortation to submit to God**. James exhorts worldly disciples to submit to God in verses 6-7. He assures them of God's grace to the humble in verse 6, "But he gives greater grace. That is why God says, 'He opposes the proud, but gives grace to the humble.'" James' assertion that God "gives greater grace," raises the question, "Greater grace than what?" The most natural conclusion is that his grace is greater than his jealous wrath. He would much rather be gracious to his people than punish them. This desire on his part to be gracious to his unfaithful people is illustrated most dramatically in Book of Hosea. In the Book of Hosea the covenant relationship of God with the people of Israel is depicted in the marriage of Hosea with his wife, the prostitute Gomer. Just as Hosea loved his wife and continued to seek reconciliation with her, so God loved Israel and desired to restore her as his people. The Scripture that James quotes in this verse is Proverbs 3:34. Though Proverbs 3:34 does warn that God "opposes the proud," the primary emphasis in this passage is on the assurance that God "gives grace to the humble." Based on this assurance, James commands worldly disciples to submit to God in the first part of verse 7, "Therefore, submit to God." Submitting to God means to humbly place oneself under his authority as Lord. They should submit to God because he opposes the proud, but gives grace to the humble.

**Exhortation to resist the devil**. James exhorts worldly disciples to resist the devil in the remainder of verse 7, "But resist the devil and he will flee from you." His command, "resist the devil" in this context means that they should rebuff the devil's attempts to entice them with worldly desires. James encourages them to resist the devil by assuring them that "he will flee from you," meaning that they will be able to overcome the devil and his temptations. They should resist the devil's attempts to entice them with worldly pleasures and they will be able to vanquish him and his temptations.

**Exhortation to come near to God**. James exhorts worldly disciples to come near to God in the first part of verse 8, "Come near to God and he will come near to you." His command, "Come near to God," in this context means to repent of their worldliness and reconcile with God. James encourages them to reconcile with God by assuring them that "he will come near to you," meaning that God will not rebuff them, but will accept them back into intimate relationship. They should repent and seek to reconcile with God and he will accept them. Therefore, Christians should submit to God because he gives grace to the humble; resist the devil because he will flee from them; and come near to God because he will come near to them.

**Exhortation to purify themselves, grieve for their sin, and humble themselves**. James exhorts worldly disciples to purify themselves, grieve for their sin, and humble themselves in verses 8-10. He commands them to purify themselves in the second part of verse 8, "Cleanse your hands, you sinners, and purify your hearts, you two-souled people." The hands are the instruments of sin as indicated by the appellation, "you sinners." Therefore, "Cleanse your hands" means "Stop sinning." The heart is the very core of a person's being. In this context, "heart" is understood as that part of a person's inner being where commitments are made as indicated by the appellation, "you two-souled people." Therefore, "purify your hearts" means "Purify your commitments." Rather than being devoted to worldly pleasures, they should devote themselves completely to God.

James commands them to grieve for their sin in verse 9, "Grieve, mourn, and wail. Let your laughter be changed to mourning and joy to gloom." These commands must be understood within the context. Certainly, James experienced the joy of the Christian life. However, those who are living outside of God's will have no reason for joy. Instead, they should recognize the seriousness of their situation. The triple command "Grieve, mourn, and wail" emphasizes the urgency of being earnestly distressed because of sin. His double command "Let your laughter be changed to mourning and joy to gloom" emphasizes the inappropriateness of laughter and joy because of the reality of sin and judgment and the appropriateness of mourning and gloom.

James commands them to humble themselves in the first part of verse 10, "Humble yourselves before the Lord." In this context, "Humble yourselves before the Lord" means to be genuinely sorry for sin and repent. Indeed, that is precisely what James has just commanded them to do. He assures them that God will lift them up in the second part of verse 10, "and he will lift you up." Ironically, those who humble themselves are exalted. In this context, "he will lift you up" means that God will restore them to the glorious life of a disciple lived in relationship with God. They should humble themselves before the Lord by earnestly grieving and repenting of their sin and divided allegiance because God will restore them to fellowship with him. Therefore, Christians should purify their actions and allegiances, grieve because of their sin, and humble themselves before the Lord because he will lift them up.

Application of the Message

Christians today are often subverted by a worldly wisdom that encourages them to focus on worldly desires and pleasures rather than God. This similarity in the situations provides a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message are identical to the statements of the message in the original context. Christians should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God. Instead, Christians should submit to God because he gives grace to the humble; resist the devil because he will flee from them; and come near to God because he will come near to them. Moreover, Christians should purify their actions and allegiances, grieve because of their sin, and humble themselves before the Lord because he will lift them up.

Proclamation of the Message

**Title** : RESIST THE DEVIL

**Objective** : The objective of this message is to exhort and encourage Christians to avoid worldly focus on desires and pleasures and submit to God, resist the devil, draw near to God, cleanse their actions and allegiances, grieve over their sin, and humble themselves to the Lord.

**Proposition** : Christians should not be preoccupied with worldly pleasures, submit to God and resist the devil, and purify their actions and allegiances.
Introduction

Christians today are often subverted by a worldly wisdom that encourages them to focus on worldly desires and pleasures rather than God. James addresses Christians like these in James 4:1-10. Let's consider carefully what James has to say so that we can have wisdom from above to live righteously for God rather than be controlled by worldly desires. _Read James 4:1-10_.

I. Christians should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God.

A. James warns worldly disciples of the disharmony caused by worldly desires in verses 1-2. James introduces this warning with a question in the first part of verse 1, "Where do fights and where do quarrels among you come from?" James identifies the source of fights and quarrels using another rhetorical question in the remainder of verse 1, "Aren't they from here, out of your desires that are battling in your members?" James explains how worldly desires cause quarrels and fights in the first part of verse 2, "You want but you don't have. You commit murder. You covet, but you are not able to obtain. You quarrel and fight."

B. James warns worldly disciples of the frustration caused by worldly desires in verses 2-3. James explains that they are frustrated by their worldly desires because of their failure to ask in the second part of verse 2, "You don't have because you don't ask." James explains that they are frustrated by their worldly desires because they ask with sick motives in verse 3, "You ask, but you are not receiving because you ask ill, in order that you may spend on your pleasures."

C. James warns worldly disciples of the estrangement from God caused by love for the world in verses 4-5. James addresses these worldly disciples as "Adulterers" at the beginning of verse 4. James warns them that love for the world is enmity with God using a rhetorical question in the first part of verse 4, "don't you know that love of the world is enmity with God?" James warns them that choosing to be a lover of the world means becoming an enemy of God in the second part of verse 4, "Anyone who chooses to be a lover of the world becomes an enemy of God." James warns of God's jealous longing for those who are his using another rhetorical question in verse 5, "Or do you think Scripture says for no reason that with jealousy he longs for the spirit that he caused to live in us?"

D. _Illustration of the Consequences of Being Preoccupied with Worldly Pleasure_

E. Application--Therefore, we should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God.

II. Christians should submit to God because he gives grace to the humble; resist the devil because he will flee from them; and come near to God because he will come near to them.

A. James exhorts worldly disciples to submit to God in verses 6-7. He assures them of God's grace to the humble in verse 6, "But he gives greater grace. That is why God says, 'He opposes the proud, but gives grace to the humble.'" They should submit to God because he opposes the proud, but gives grace to the humble.

B. James exhorts worldly disciples to resist the devil in the remainder of verse 7, "But resist the devil, and he will flee from you." They should resist the devil's attempts to entice them with worldly pleasures and they will be able to overcome him and his temptations.

C. James exhorts worldly disciples to come near to God in the first part of verse 8, "Come near to God and he will come near to you." They should repent and seek to reconcile with God and he will accept them.

D. _Illustration of the Benefits of Submitting to God and Resisting the Devil_

E. Application--Therefore, we should submit to God because he gives grace to the humble; resist the devil because he will flee from us; and come near to God because he will come near to us.

III. Christians should purify their actions and allegiances, grieve because of their sin, and humble themselves before the Lord because he will lift them up.

A. James commands worldly disciples to purify themselves in the second part of verse 8, "Cleanse your hands, you sinners, and purify your hearts, you two-souled people."

B. James commands them to grieve for their sin in verse 9, "Grieve, mourn, and wail. Let your laughter be changed to mourning and joy to gloom."

C. James commands them to humble themselves in the first part of verse 10, "Humble yourselves before the Lord."

D. James assures them that God will lift them up in the second part of verse 10, "and he will lift you up."

E. _Illustration of the Benefits of Purifying Actions and Allegiances_

F. Application--Therefore, we should purify our actions and allegiance, grieve because of our sin, and humble ourselves before the Lord because he will lift us up.

Conclusion

Christians today are often subverted by a worldly wisdom that encourages them to focus on worldly desires and pleasures rather than God. James addresses Christians like these in James 4:1-10. Let's heed what James has to say so that we can have wisdom from above to live righteously for God rather than be controlled by worldly desires. We should not be preoccupied with worldly pleasures because they result in fights and quarrels, frustration, and estrangement from God. Instead, we should submit to God because he gives grace to the humble; resist the devil because he will flee from us; and come near to God because he will come near to us. Moreover, we should purify our actions and allegiances, grieve because of our sin, and humble ourselves before the Lord because he will lift us up.

### CHAPTER TEN

### STOP SPEAKING AGAINST AND JUDGING ONE ANOTHER

### James 4:11-12

Though this passage is linked to the preceding passage by its concern for conflict in the church (See Literary Context and Role), it focuses on combating the problem of speaking against and judging one another (See Situation and Purpose).

Study of the Passage

Text and Translation

4:11Stop speaking against one another, brothers. The one who speaks against or judges his brother is speaking against and judging the Law. But if you are judging the Law, you are not a doer of the Law, but a judge. 12There is one lawgiver and judge, the one who is able to save and destroy. But who are you to judge your neighbor?

Situation and Purpose

The passage reflects a situation in which the readers were passing judgment and slandering one another, resulting in disharmony in the church. This situation is most clearly reflected in the command of verse 11, "Stop speaking against one another." However, the warnings that follow also reveal that James is concerned with judging one another. The purpose of the passage was to exhort and encourage the readers not to judge and slander one another.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. The passage is part of a series of passages that address different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on the danger of judging and slandering others within the church. James also deals with the problem of judging and slandering others and the disharmony that results in 1:19-27, 2:1-13, 3:1-12, 3:13-18, 4:1-10, and 5:7-11.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains a prohibition in verse 11, "Stop speaking against one another." However, the remainder of the passage also warns against judging. Therefore, an additional prohibition is implied, "Stop judging one another." These prohibitions are reinforced by warnings.

Strategy and Structure

James begins by prohibiting speaking against one another in the first part of verse 11. He then reinforces this prohibition by warning that the one who speaks against or judges a brother speaks against and judges the Law and is not a doer of the Law (4:11b) and by warning that the one who judges another usurps authority from God that he is not qualified to have (4:12). As he does so, he also condemns judging one another.

I. Prohibition of Speaking against One Another (4:11a)

II. Speaking against and Judging One Another and the Law (4:11b)

A. Warning that the One Who Speaks against or Judges a Brother Speaks Against and Judges the Law

B. Warning that the One Who Judges the Law Is not a Doer of the Law

III. Speaking and Judging One Another and Authority (4:12)

A. Warning that the One Who Judges Another Usurps the Authority of God

B. Warning that the One Who Judges Another Is not Qualified to Judge His Neighbor

Message or Messages

Christians should not speak against and judge one another because they are brothers. Christians should not speak against and judge one another because anyone who speaks against and judges his brother is speaking against, judging, and disobeying God's word. Christians should not speak against and judge one another because God is the only Lawgiver and judge who has the authority to save and destroy and they are not qualified to judge their neighbor.

Analysis of the Details

Prohibition of Speaking against One Another

James prohibits disciples from speaking against one another in the first part of verse 11, "Stop speaking against one another, brothers." The command is stated with a present imperative verb, which indicates that they were already speaking against one another and demands that they stop immediately. In this context, speaking against one another probably means criticizing others with evil intent. Songer defines speaking against one another as "speaking about an individual in a malicious way in order to influence the opinion of others against him" (Songer, 129). Though James only prohibits speaking against one another, his subsequent warnings also imply an additional prohibition, "Stop judging one another." Though James forbids speaking against one another absolutely, he probably does not mean that Christians should never make judgments and speak up when they believe someone is in the wrong. Instead, he probably means that they should not be overly critical and quick to disparage others. He addresses them as "brothers," reminding them of their close relationship in Christ and the inappropriateness of speaking against and judging one another. Therefore, Christians should not speak against or judge one another because they are brothers.

Speaking against and Judging One Another

And the Law

James discourages speaking against and judging one another by warning that the one who speaks against or judges a brother speaks against, judges, and disobeys the Law in the remainder of verse 11.

**Warning that the one who speaks against or judges a brother speaks against and judges the Law**. James warns disciples that the one who speaks against and judges a brother speaks against and judges the Law in the second part of verse 11, "The one who speaks against or judges his brother is speaking against and judging the Law." This assertion raises the question, "In what sense does the one who speaks against or judges his brother speak against and judge the Law? What James probably means is that by speaking against and judging his brother, the disciple is saying that the Law is wrong and judging that the Law is wrong. As Martin observes, "Such a person . . . sets himself 'outside' and 'above' the law" (Martin, 164). Moo explains, "failure to do the law involves an implicit denial of the law's authority. However high and orthodox our view of God's law might be, a failure actually to do it says to the world that we do not in fact put much store in it" (Moo, 152). Certainly, the Old Testament Law condemns speaking against and judging others. Adamson observes that "The OT denounces evil speaking . . . oftener than any other offense" (Adamson, 176). However, James does not use "Law" to refer exclusively to the laws of the Old Testament. Instead, he seems to use "Law" to refer to the Old Testament Scriptures as they have been interpreted and supplemented by Jesus. Indeed, Jesus also condemns those who speak against and judge others. In fact, Jesus demands that disciples love everyone and especially their brothers. Those to whom James was writing probably had deep respect for the Old Testament Law as well as the teaching of Jesus. However, James warns that by speaking against and judging one another, they are actually revealing their inner contempt for the Old Testament Scriptures and the teaching of Jesus.

**Warning that the one who judges the Law is not a doer of the Law**. James warns that the one who judges the Law is not a doer of the Law in the third part of verse 1, "But if you are judging the Law, you are not a doer of the Law, but a judge." This warning is the inverse of the preceding warning. Not only does speaking against and judging one another reveal their inner contempt for the Law, but it is also disobedience to the Law. As was stated above, both Jesus and the Old Testament condemn those who speak against and judge others. By speaking against and judging one another they have disobeyed both Jesus and the Old Testament. Therefore, Christians should not speak against and judge one another because anyone who speaks against and judges his brother is speaking against, judging, and disobeying the God's word.

Speaking against and Judging One Another

And Authority

James discourages speaking against and judging one another by warning that the one who speaks against or judges a brother usurps the authority of God and is not qualified to judge his neighbor in verse 12.

**Warning that the one who judges another usurps the authority of God**. James warns disciples that the one who judges another usurps the authority of God in the first part of verse 12, "There is one lawgiver and judge, the one who is able to save and destroy." Though not specifically stated, James is certainly speaking of God. James lists the qualifications that God has for judging. First, God gave the Law. He has authority to judge because he established the criterion for judgment. Second, God is able to save. He has the authority to judge because he also has the authority to justify those who transgress the Law. Third, God is able to destroy. He has authority to judge because he also has the authority to condemn those who transgress the Law. The fate of humanity is in God's hands.

**Warning that the one who judges another is not qualified to judge his neighbor**. James warns that the one who judges another is not qualified to judge his neighbor in the remainder of verse 12, "But who are you to judge your neighbor?" This rhetorical question is of the type that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "You are not qualified to judge your neighbor!" They are not qualified to judge their neighbor because they are too much like their neighbor and not enough like God. Their neighbor may have many faults, but so do they. They have neither given the Law nor are able to save and destroy, so neither do they have the authority to judge. The only one qualified to judge is God. Therefore, Christians should not speak against and judge one another because God is the only lawgiver and judge who has the authority to save and destroy and they are not qualified to judge their neighbor.

Applying the Message

Christians today often judge and criticize one another, resulting in disharmony in the church. These similarities with the original situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature that requires that the message of this passage be limited or adjusted. However, the passage does refer to the Law as an authoritative guide for Christians. Though some might deny the relevance of the Law for Christians, the New Testament seems to affirm its relevance in a qualified sense. James affirms the authority of the Law over Christians as it is interpreted through Jesus Christ. Therefore, the statements of the applied message below are identical to the statements of the message in the original context. Christians should not speak against and judge one another because they are brothers. Christians should not speak against and judge one another because anyone who speaks against and judges his brother is speaking against, judging, and disobeying God's word. Christians should not speak against and judge one another because God is the only lawgiver and judge who has the authority to save and destroy and they don't have the authority to judge their neighbor.

Proclamation of the Message

**Title** : STOP SPEAKING AGAINST ONE ANOTHER

**Objective** : The objective of this message is to exhort and encourage Christians to stop judging and speaking against one another.

**Proposition** : Christians should not speak against and judge one another because they are brothers, anyone who speaks against and judges his brother is showing disrespect for God's word, and anyone who speaks against and judges his brother is showing disrespect for God.
Introduction

Christians today often judge and criticize one another. The end result is disharmony in the church. James confronts these critical Christians in 4:11-12. Let's listen carefully to James so that we can have wisdom from above to relate to one another appropriately. _Read James 4:11-12_.

I. Christians should not speak against and judge one another because they are brothers.

A. James prohibits disciples from speaking against one another in the first part of verse 11, "Stop speaking against one another, brothers."

B. Though James forbids speaking against one another absolutely, he probably does not mean that Christians should never make judgments and speak up when they believe someone is in the wrong. Instead, he probably means that they should not be overly critical and quick to disparage others.

C. He addresses them as "brothers," reminding them of their close relationship in Christ and the inappropriateness of speaking against and judging one another.

D. _Illustration of the Inappropriateness of Judging Our Brothers_

E. Application--Therefore, we should not speak against or judge one another because we are brothers.

II. Christians should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God's word.

A. James discourages speaking against and judging one another by warning that the one who speaks against or judges a brother speaks against, judges, and disobeys the Law in the remainder of verse 11.

B. James warns disciples that the one who speaks against and judges a brother speaks against and judges the Law in the second part of verse 11, "The one who speaks against or judging his brother is speaking against and judging the Law."

C. James warns that the one who judges the Law is not a doer of the Law in the third part of verse 11, "But if you are judging the Law, you are not a doer of the Law, but a judge."

D. James seems to use "Law" to refer to the Old Testament Scriptures as they have been interpreted and supplemented by Jesus. Those to whom James was writing probably had deep respect for the Old Testament Scriptures as well as the teaching of Jesus. However, James warns that by speaking against and judging one another, they are actually revealing their inner contempt for the Old Testament Scriptures and the teaching of Jesus.

E. _Illustration of Disrespect for God's Word_

F. Application--Therefore, we should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God's word.

III. Christians should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God.

A. James discourages speaking against and judging one another by warning that the one who speaks against or judges a brother usurps the authority of God and is not qualified to judge his neighbor in verse 12.

B. James warns disciples that the one who judges another usurps the authority of God in the first part of verse 12, "There is one lawgiver and judge, the one who is able to save and destroy." Though not specifically stated, James is certainly speaking of God. James lists the qualifications that God has for judging. First, God gave the Law. He has authority to judge because he established the criterion for judgment. Second, God is able to save. He has the authority to judge because he also has the authority to justify those who transgress the Law. Third, God is able to destroy. He has authority to judge because he also has the authority to condemn those who transgress the Law. The fate of humanity is in God's hands.

C. James warns that the one who judges another is not qualified to judge his neighbor in the remainder of verse 12, "But who are you to judge your neighbor?"

D. _Illustration of Disrespect for God_

E. Application--Therefore, we should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God.

Conclusion

Christians today often judge and criticize one another. The end result is disharmony in the church. James confronts these critical Christians in 4:11-12. Let's heed what James says so that we can have wisdom from above to relate to one another appropriately. We should not speak against and judge one another because we are brothers. We should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God's word. We should not speak against and judge one another because anyone who speaks against and judges his brother is showing disrespect for God.

### CHAPTER ELEVEN

### ALL SUCH BOASTING IS EVIL

### James 4:13-17

This passage is clearly distinguished by its concern for combating arrogant self-will (See Situation and Purpose). Verse 17 does not seem to directly fit into this concern; however, it is probable that their arrogance and self-will resulted in their neglect of the good that they knew they ought to do.

Study of the Passage

Text and Translation

4:13Come now, you who say, "Today or tomorrow we will go to such and such city, stay a year there, carry on business, and make a profit." 14Such ones as you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while then disappears. 15Instead, you ought to say, "If the Lord wills, we will live and do such and such." 16But now you boast in your arrogant claims. All such boasting is evil. 17The one who knows to do good and doesn't do it, for him it is sin.

Situation and Purpose

The passage reflects a situation in which some of the readers were making self-willed plans for the future and not living in submission to the Lord and his will. This situation is clearly reflected by the words that James puts in their mouths in verse 13, "Today or tomorrow we will go to such and such city, stay a year there, carry on business, and make a profit." Underlying their self-willed planning and failure to submit to the Lord was arrogance. As James states in verse 16, "you boast in your arrogant claims." In addition, verse 17 suggests that preoccupation with their self-willed plans has resulted in them neglecting the good that they should be doing. The purpose of the passage is to exhort and encourage disciples to stop making arrogant and self-willed plans and submit themselves to the Lord and his will.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on the danger of arrogance and willfulness. James also provides instruction regarding the problem of arrogance in 1:19-27, 2:1-13, 3:1-12, 3:13-18, 4:1-10, 4:11-12, and 5:1-6. Their self-willed planning is focused on worldly business. James also provides instruction regarding the problem of worldliness in 1:2-11, 1:12-18, 2:1-13, 2:14-26, 4:1-10, and 5:1-6.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains commands in verses 13 and 15. However, the command in verse 13 is an idiomatic expression used to stress the urgency of heeding what James is teaching (See Analysis of the Details). The command in verse 15 (actually an infinitive rather than an imperative) does indicate part (translated "you ought to say, 'If the Lord wills, we will live and do such and such'"), but not all of the appropriate response implied by the reasoned arguments. In addition, a prohibition is implied by the reasoned arguments in verse 14, "You should not make self-willed plans." Another prohibition is implied by the rebuke in verse 16, "You should not boast in your proud claims." Furthermore, a command is implied by warning in verse 17, "Do the good you know to do."

Strategy and Structure

James begins by identifying those with whom he is concerned in verse 13. He is concerned with those who are making their own self-willed plans without considering God's will. He then argues that making self-willed plans is absurd in verse 14. Instead, he asserts that they should submit to the Lord's will in verse 15. He then reinforces the need to submit to the Lord's will rather than make self-willed plans by warning that their boasting in their proud claims is evil in verse 16. Finally, he warns them of the sinfulness of not doing the good that they know they ought to do in verse 17.

I. Identification of The Problem (4:13)

II. The Absurdity of Self-willed Planning (4:14)

A. The Uncertainty of Life

B. The Transience of Life

III. The Appropriateness of Submitting to the Lord's Will (4:15)

IV. The Evil of Boasting in Proud Claims (4:16)

V. The Sinfulness of Not Doing Good (4:17)

Message or Messages

Christians should not arrogantly make self-willed plans because of the uncertainty of the future and the transience of life. Christians should submit themselves to God's will because he is their Lord. Christians should not boast about their arrogant self-willed plans because all such boasting is evil. Christians should do what they know to be good because failing to do so is sin.

Analysis of the Details

Identification of the Problem

James identifies those with whom he is concerned in verse 13, "Come now, you who say, 'Today or tomorrow we will go to such and such city, stay a year there, carry on business, and make a profit.'" The command translated "Come now" does not indicate the appropriate response. Instead, it emphasizes the need of those whom he addresses to pay attention to his teaching. The ones with whom he is concerned are characterized by their arrogant self-will. The extent of their arrogant self-will is revealed in the quotation that James puts in their mouths. They arrogantly believed that they were in control of when they will go, where they will go, how long they will stay, what they will do while they were there, and whether or not they will be successful. What is conspicuous in this quotation is that God is not mentioned at all. They arrogantly made their self-willed plans without considering God's will whatsoever. As Martin states,

The problem James has with such an attitude does not stem from the fact that these business people are following a 'secular' vocation, since he would not refuse approbation to those who work in the everyday world. What galls our author is that such an attitude reflects a proud complacency that suggests a 'this-worldly planning' and a blatant desire to become rich (Martin, 165).

The Absurdity of Self-willed Planning

James explains to these arrogant Christians that self-willed planning is absurd because of the uncertainty and transience of life in verse 14. James explains that arrogant self-willed planning is absurd because of the uncertainty of life in the first part of the verse, "Such ones as you do not even know what will happen tomorrow." James stresses the extent of their ignorance about the future in contrast to their arrogant self-willed planning. They were making plans for the distant future, but in actuality they did not even have any certain knowledge about what would happen tomorrow. James explains that arrogant self-willed planning is absurd because of the transience of life in the remainder of the verse, "What is your life? You are a mist that appears for a little while then disappears." James introduces this rationale with a rhetorical question, "What is your life?" This is the type of rhetorical question that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "Your life is nothing!" James answers his rhetorical question and illustrates the transience of life by comparing it with mist, "You are a mist that appears for a little while then disappears." Indeed, mist often hangs over the land in the early morning hours, but with the rising of the sun and the heat of the day the mist disappears. Implicit within these arguments is a prohibition of arrogantly making self-willed plans. As Martin concludes, "What he is requiring his readers to consider is that a trust in God and not a well-thought-out plan for aggrandizement and gain is the only way to face the future" (Martin, 166). Therefore, Christians should not arrogantly make self-willed plans because of the uncertainty of the future and the transience of life.

The Appropriateness of Submitting

To the Lord's Will

James commands these arrogant self-willed Christians to submit to the Lord's will in verse 15, "Instead, you ought to say, 'If the Lord wills, we will live and do such and such.'" To this point James seems to be discouraging planning of any kind. However, James was merely discouraging arrogant self-willed planning that does not consider the sovereign will of God. James refers to God in this verse as "the Lord." Earthly lords exercised absolute authority over all that was in their domain. God is called Lord in the Old Testament to stress his absolute sovereignty. In fact, when this word is applied to God it raises the meaning of the appellation. Earthly lords have absolute authority, but only over a limited domain. God has absolute authority over all of his creation. In fact, he is "the Lord of lords." Songer observes, "The expression 'If the Lord wills' is actually of pagan origin" and suggests that "The expression may be used here with some irony. If the non-Christian said this, surely the Christian should bring his religion into every realm of life" (Songer, 131). Therefore, Christians should submit themselves to God's will because he is their Lord.

The Evil of Boasting in Proud Claims

James warns these arrogant self-willed Christians that boasting in proud claims is evil in verse 16, "But now you boast in your arrogant claims. All such boasting is evil." James contrasts their boasting in their proud claims with the humility that they should exhibited because of God's sovereign control over their lives (15). In fact, he characterizes their boasting as evil. What probably makes their boasting evil is that they are claiming control over their own lives. Their claim to be in control of their own lives is evil because it is a denial of the Lord's control over their lives. Implicit within this warning is a prohibition of arrogantly boasting about self-willed plans. Therefore, Christians should not arrogantly boast about their self-willed plans because all such boasting is evil.

The Sinfulness of Not Doing Good

James warns these arrogant self-willed Christians that not doing good is sin in verse 17, "The one who knows to do good and doesn't do it, for him it is sin." This verse is commonly understood as an independent maxim that James has incorporated into his teaching to clinch his point. Since they now know that God should be considered when they make their plans, they are sinning if they fail to do so. However, I would like to suggest another possibility. Those who are arrogant and self-willed are also often so preoccupied with their own agenda that they are neglecting the good that they know that they should do. They might even excuse their neglect, rationalizing that they are not actually sinning. After all, they are not committing adultery or murdering anyone. Nonetheless, James maintains that their neglect is just as much a sin. Therefore, Christians should do what they know to be good because failing to do so is sin.

Application of the Message

Christians today often arrogantly make their self-willed plans for the future and do not live in submission to the Lord and his will. As a result, they often neglect the good that they know that they should be doing. These correspondences between the original and modern situations provide a strong basis for applying the message to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message are identical to the statements of the message in the original context. Christians should not arrogantly make self-willed plans because of the uncertainty of the future and the transitory nature of life. Christians should submit themselves to God's will because he is their Lord. Christians should not boast in their arrogant self-willed plans because all such boasting is evil. Christians should do what they know to be good because they sin if they fail to do so.

Proclamation of the Message

**Title** : ALL SUCH BOASTING IS EVIL

**Objective** : The objective of this message is to exhort and encourage Christians to submit to the Lord and his will rather than arrogantly make their own self-willed plans.

**Proposition** : Christians should not arrogantly make self-willed plans, but submit themselves to God's will and do what they know to be good.
Introduction

Christians today often arrogantly make their self-willed plans for the future and do not live in submission to the Lord and his will. James gives divine wisdom for making plans in James 4:13-17. Let's listen carefully to James' teaching so that we can have wisdom from above to submit to the Lord and his will rather than making our own self-willed plans. _Read James 4:13-17_.

I. Christians should not arrogantly make self-willed plans because of the uncertainty of the future and the transitory nature of life.

A. James explains to these arrogant Christians that self-willed planning is absurd because of the uncertainty and transience of life in verse 14.

B. James explains that arrogant self-willed planning is absurd because of the uncertainty of life in the first part of the verse, "Such ones as you do not even know what will happen tomorrow."

C. James explains that arrogant self-willed planning is absurd because of the transience of life in the remainder of the verse, "What is your life? You are a mist that appears for a little while then disappears."

D. _Illustration of the Uncertainty of Life_

E. Application--Therefore, we should not arrogantly make self-willed plans because of the uncertainty of the future and the transience of life.

II. Christians should submit themselves to God's will because he is their Lord.

A. James commands these arrogant self-willed Christians to submit to the Lord's will in verse 15, "Instead, you ought to say, 'If the Lord wills, we will live and do such and such.'"

B. To this point James seems to be discouraging planning of any kind. However, James was merely discouraging arrogant self-willed planning that does not consider the sovereign will of God.

C. James refers to God in this verse as "the Lord." Earthly lords exercised absolute authority over all that was in their domain. God is called Lord in the Old Testament to stress his absolute sovereignty.

D. _Illustration of the Appropriateness of Submission to Authority_

E. Application--Therefore, we should submit ourselves to God's will because he is our Lord.

III. Christians should not arrogantly boast about their self-willed plans because all such boasting is evil.

A. James warns these arrogant self-willed Christians that boasting in proud claims is evil in verse 16, "But now you boast in your arrogant claims. All such boasting is evil."

B. James contrasts their boasting in their proud claims with the humility that they should exhibited because of God's sovereign control over their lives. In fact, he characterizes their boasting as evil. What probably makes their boasting evil is that they are claiming control over their own lives. Their claim to be in control of their own lives is evil because it is a denial of God's control over their lives.

C. _Illustration of the Inappropriateness of Self-Willed Planning_

D. Application--Therefore, we should not arrogantly boast about our self-willed plans because all such boasting is evil.

IV. Christians should do what they know to be good because they sin if they fail to do so.

A. James warns these arrogant self-willed Christians that not doing good is sin in verse 17, "The one who knows to do good and doesn't do it, for him it is sin."

B. Evidently these arrogant self-willed Christians were so preoccupied with their own agenda that they were neglecting the good that they knew that they should do. They probably rationalized their neglect by arguing that they were not actually sinning. After all, they were not committing adultery or murdering anyone. Nonetheless, James maintains that their neglect was just as much a sin.

C. _Illustration of a "Sin of Omission"_

D. Application--Therefore, we should do what we know to be good because failing to do so is sin.

Conclusion

Christians today often arrogantly make their self-willed plans for the future and do not live in submission to the Lord and his will. James gives divine wisdom for making plans in James 4:13-17. Let's heed James' teaching so that we can have wisdom from above for making plans. We should not arrogantly make self-willed plans because of the uncertainty of the future and the transitory nature of life. We should submit ourselves to God's will because he is our Lord. We should not arrogantly make self-willed plans because all such boasting is evil. We should do what we know to be good because failing to do so is sin.

### CHAPTER TWELVE

### COME NOW YOU RICH PEOPLE

### James 5:1-6

This passage as defined is clearly distinguished by its concern for preoccupation with material prosperity and the oppression of others (See Situation and Purpose).

Study of the Passage

Text and Translation

5:1Come now, you rich people, weep, wailing over the misery that is coming upon you. 2Your wealth has rotted and your clothes have become moth-eaten. 3Your gold and silver have corroded. Their corrosion will testify against you and eat your flesh like fire. You hoarded wealth in the last days. 4Behold! The wages of the workmen who mowed your fields, which have been withheld by you, are crying out and the cries of the harvesters have reached the ears of the Lord Almighty. 5You have lived luxuriously on earth and indulged yourselves; you have fattened your hearts in the day of slaughter. 6You have condemned and murdered the righteous; he did not oppose you.

Situation and Purpose

The passage reflects a situation in which some people have devoted themselves to attaining material prosperity and becoming rich by their oppression of others. Their devotion to material prosperity is reflected in James' form of address, "rich people" (1); his references to their wealth, clothes, and silver and gold (2-3b); his indictment of them for hoarding wealth (3c); and his description of their luxurious and self-indulgent lifestyle (5). Their oppression of others is reflected in James' indictment of them for withholding the wages of their workmen (4) and for condemning and murdering the righteous (6). This raises the question, "Are these people Christians?" Moo denies that they are Christians, arguing that "This is clear both from the many biblical and extra-biblical traditions concerning unrighteous wealth that James utilizes, and from James' failure to hold out any prospect of deliverance for those whom he condemns in this paragraph" (Moo, 159). This raises another question, "Why does James include this condemnation of rich oppressors?" Moo quotes Calvin in response. James hopes that "they, hearing the miserable end of the rich, might not envy their fortune, and also that knowing that God would be the avenger of the wrongs they suffered, they might with a calm and resigned mind bear them" (Moo, 159). I have focused on the first of these purposes as the most direct (Adamson, 183-189 and Martin, 172-184 focus on the second). The purpose of the passage was to exhort and warn Christians to mourn for their sin and repent of their preoccupation with wealth and their oppression of others.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. The passage is part of a series of passages that addresses different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on the threat of devotion to materialism that leads to oppression. This passage is closely related to the preceding passage where James addressed the related issue of arrogant self-willed planning (4:13-17). Worldliness is a problem that James addresses frequently in the Epistle. James gives additional instruction regarding worldliness in 1:12-18, 2:1-13, 3:13-18, 4:1-10, and 13-17. This passage is also related to the subsequent passage, which encourages perseverance and patience in trials.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains commands in verse 1. However, the first command, "Come now" is a way of stressing the importance of heeding what is said (See Analysis of the Details) and does not specify the appropriate response. The second command, "Weep" does specify the appropriate response. However, the reasoned arguments that follow imply much more about the appropriate response than what is stated in this command, "Repent of your preoccupation with material prosperity and your oppression of others." The reasoned arguments that reinforce both the stated and implied command are based primarily on the threat of judgment.

Strategy and Structure

James begins by exhorting the rich to mourn (1). He then reinforces this exhortation with a series of warnings: their wealth is corroded and testifies against them (2-3); the Lord Almighty is attentive to the cries of the oppressed (4); and judgment is coming because of their luxurious and self-indulgent lifestyle and oppression (5-6).

I. Exhortation for the Rich to Mourn (5:1)

A. Introductory Command

B. Command to Weep

C. Warning of the Misery that Is Coming

II. Warning that Their Wealth Is Corroded and Testifies against Them (5:2-3)

A. The Corrosion of their Wealth (2-3a)

B. The Searing Testimony of Their Wealth against Them (3b)

C. The Stupidity of Hoarding Wealth in the Last Days (3c)

III. Warning that the Cries of the Oppressed Have Reached the Lord Almighty (5:4)

A. The Cries of Withheld Wages against Them

B. The Cries of the Workmen Reach the Ears of the Lord Almighty

IV. Warning that Judgment Is Coming because of Their Luxurious and Self-indulgent Lifestyle and Oppression (5:5-6)

A. Their Luxurious and Self-indulgent Lifestyle (5a)

B. Their Judgment on the Day of Slaughter (5b)

C. Their Oppression of the Innocent (6)

Message or Messages

Those who are preoccupied with wealth and oppress others should mourn their sin and repent because misery is coming upon them. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because their wealth is rotten, moth-eaten, and corroded; their wealth will testify against them and eat them like a fire; and they have stupidly hoarded wealth in the last days. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because their unfair treatment of those who work for them cries out for justice and the Lord Almighty has heard the cries of the oppressed. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because they have fattened themselves for the day of slaughter by living in luxury and self-indulgence at the expense of innocent people.

Analysis of Details

Exhortation for the Rich to Mourn

James exhorts the rich to mourn in verse 1, "Come now, you rich people, weep, wailing over the misery that is coming upon you." The introductory command, "Come now," does not really specify the appropriate response. Instead, it is a way to emphasize the importance of heeding the command that follows, "weep." Weeping was an outward expression of mourning. James stresses that their mourning should be heartfelt with the participle translated "wailing." Wails were cries of anguish that reflect the sincerity of mourning. Though James only commands the rich to mourn, mourning was closely associated with repentance. Thus James' command also implies another command, "repent." James supplies the rationale for mourning and repenting at the end of the verse, "over the misery that is coming on you." The language that James employs is reminiscent of the Old Testament prophets. Moo observes, "This background makes clear that the miseries that are coming upon the rich refer not to earthly, temporal suffering, but to the condemnation and punishment that God will mete out to them on the day of judgment" (Moo, 159). Therefore, those who are preoccupied with wealth and oppress others should mourn their sin and repent because misery is coming upon them.

Their Wealth Is Corroded and Testifies

Against Them

James encourages people who are preoccupied with wealth and oppress others to mourn and repent by warning them that their wealth is corroded and will testify against them in verses 2-3. First, he describes the corrosion of their wealth in verse 2 and at the beginning of verse 3, "Your wealth has rotted and your clothes have become moth-eaten. Your gold and silver have corroded." At the time that James wrote, their wealth had not yet rotted, their clothes had not yet become moth-eaten, and their gold and silver had not yet corroded. Nonetheless, the Greek text emphasizes that this is certain to happen by describing it as an established reality with the perfect tense of the verbs (translated "has rotted . . . have become moth-eaten . . . have corroded"). As Martin explains, "The use of the three verbs in the perfect tense can be interpreted a 'prophetic anticipation' rather than something that has already taken place. To the prophet's eye the reality is good as though it had already happened" (Martin, 177). Though gold and silver do not actually corrode, James describes their corrosion to stress that even these precious metals that were seemingly impervious to corrosion would not endure.

Second, James describes the searing testimony of their wealth against them in the middle of verse 3, "Their corrosion will testify against you and eat your flesh like fire." The testimony of their corroded wealth against them is probably that they have invested in the wrong things--material prosperity rather than the Kingdom of God. Their corroded wealth eating their flesh like fire is probably a reference to God's judgment. However, James describes God's judgment in such a way that links it with their misplaced priorities. Their preoccupation with wealth is the cause of God's judgment. In fact, James probably intends to describe the poetic justice. They invested their lives in things that rotted, became moth-eaten, and corroded. As a result, they too will be consumed like those things in which they invested their lives.

Third, James describes the stupidity of hoarding wealth in the last days at the end of verse 3, "You hoarded wealth in the last days." The expression "last days" is used to refer to the time immediately preceding the Day of Judgment at the end of the age. Instead of preparing for the Day of Judgment in the last days, they have stupidly hoarded things that were only of value in an age that is rapidly coming to an end. As Davids observes, "These people had treasured up as if they would live forever, but the end times in which they have a last chance to repent and put their goods to righteous uses, are already upon them" (Davids, 177). Therefore, those who are preoccupied with wealth and oppress others should mourn their sin and repent because their wealth is rotten, moth-eaten, and corroded; their wealth will testify against them and eat them like a fire; and they have stupidly hoarded wealth in the last days.

The Cries of the Oppressed Have Reached

The Ears of the Lord Almighty

James encourages people who are preoccupied with wealth and oppress others to mourn and repent by warning them that the cries of the oppressed have reached the ears of the Lord Almighty in verse 4, "Behold! The wages of the workmen who mowed your fields, which have been withheld by you, are crying out and the cries of the harvesters have reached the ears of the Lord Almighty." The introductory command, "Behold!" does not really specify the appropriate response. Instead, it is a way to emphasize the importance of heeding the warning that follows.

James warns that the unpaid wages of those who work for them are crying out for justice, "The wages of the workmen who mowed your fields, which have been withheld by you, are crying out." Of course, the unpaid wages do not literally cry out. This is a rhetorical means for stressing that their unfair treatment of those who work for them requires justice. Some form of payment is required. If they will not pay the wages of those who have mowed their fields, they will pay by means of God's judgment.

James also warns that the Lord Almighty hears the cries of their oppressed workers, "and the cries of the harvesters have reached the ears of the Lord Almighty." The expression translated "have reached the ears" is a rather odd way of stating that God has heard their cries. James probably uses this expression to depict God exalted on his thrown in heaven. Indeed, he refers to God as "the Lord Almighty" to emphasize the fearful prospect of offending God. The title "Lord Almighty" could literally be translated "Lord of Armies" and depicts God at the head of his angelic forces. Moo concludes, "when James affirms that the wrongdoing of the rich has become known to God, he makes clear that this God is holy, powerful and determined to judge those who infringe his commandments" (Moo, 164). Therefore, those who are preoccupied with wealth and oppress others should mourn their sin and repent because their unfair treatment of those who work for them cries out for justice and the Lord Almighty has heard the cries of the oppressed.

Judgment Is Coming because of Their

Lifestyle and Oppression

James encourages people who are preoccupied with wealth and oppress others to mourn and repent by warning them that judgment is coming because of their luxurious and self-indulgent lifestyle and oppression in verses 5-6. First, he describes their luxurious and self-indulgent lifestyle in the first part of verse 5, "You have lived luxuriously on earth and indulged yourselves." The verbs translated "have lived luxuriously" and "indulged yourselves" stress their decadent and selfish lifestyle. The phrase translated "on earth" identifies the focus of their lives. They have focused on this world. As a result, they are unprepared for the coming judgment and the world that is to come.

Second, James warns them of God's judgment in the second part of verse 5, "you have fattened your hearts in the day of slaughter." The verb translated "you have fattened your hearts" is intended as the equivalent to "you have lived luxuriously on earth and indulged yourselves." However, he describes their decadent and selfish lifestyle in such a way as to indicate the self-destructive nature of their conduct. Animals that are raised for meat are fattened for the day when they are slaughtered for food. Similarly, by living luxuriously and indulging themselves they were in reality fattening themselves for the day of slaughter. Their decadent and selfish lifestyle would result in their judgment. As Moo concludes, "The 'last days' have already begun; the judgment could break in at any time--yet the rich, instead of acting to avoid that judgment, are, by their selfish indulgence, incurring greater guilt. They are like cattle being fattened for the kill" (Moo, 166).

Finally, James describes their oppression of the innocent in verse 6, "You have condemned and murdered the righteous; he did not oppose you." On the one hand, James emphasizes the extent of their harsh treatment of others. Though they did not literally condemn and murder others, James uses this strong language to stress their harshness. On the other hand, he emphasizes the innocence of those whom they treated so harshly. Their harsh treatment is totally unjustified because those whom they mistreat are righteous and have not opposed them in any way. Songer even asserts, "it is difficult to believe that the death of Christ was not also in the author's mind" (Songer, 133). Therefore, those who are preoccupied with wealth and oppress others should mourn their sin and repent because they have fattened themselves for the day of slaughter by living in luxury and self-indulgence at the expense of innocent people.

Applying the Message

Many people today devote their energies toward the pursuit of material prosperity and become rich by the oppression of others. These similarities between the original and modern situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature that requires that the message of this passage be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because misery is coming upon them. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because their wealth is rotten, moth-eaten, and corroded; their wealth will testify against them and eat them like a fire; and they have stupidly hoarded wealth in the last days. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because their unfair treatment of those who work for them cries out for justice and the Lord Almighty has heard the cries of the oppressed. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because they have fattened themselves for the day of slaughter by living in luxury and self-indulgence at the expense of innocent people.

Proclamation of the Message

**Title** : COME NOW YOU RICH PEOPLE

**Objective** : The objective of this message is to exhort and warn those who have devoted their energies to the pursuit of material prosperity and become rich by the oppression of others to heed God's warning, mourn for their sin, and repent.

**Proposition** : Those who are preoccupied with wealth and oppress others should mourn their sin and repent because misery is coming upon them, their wealth will rot and eat them like fire, the Lord Almighty hears the cries of the oppressed, and they have fattened themselves for the day of slaughter.
Introduction

Many people today devote their energies toward the pursuit of material prosperity and become rich by the oppression of others. James addresses rich Christians in James 5:1-6, "Come now, you rich people." Let's listen carefully to James so that we will have wisdom from above regarding material prosperity and treat others appropriately. _Read James 5:1-6_.

I. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because misery is coming upon them.

A. James exhorts the rich to mourn in verse 1, "Come now, you rich people, weep, wailing over the misery that is coming upon you."

B. Though James only commands the rich to mourn, mourning was closely associated with repentance. Thus, James' command also implies another command, "repent."

C. James supplies the rationale for mourning and repenting at the end of the verse, "the misery that is coming on you."

D. _Illustration of the Misery that Often Accompanies Wealth_

E. Application--Therefore, you should mourn and repent of your preoccupation with wealth and oppression because misery is coming upon you.

II. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because their wealth will rot and eat them like a fire.

A. James encourages those who are preoccupied with wealth and oppress others to mourn and repent by warning them that their wealth is corroded and testifies against them in verses 2-3.

B. First, James describes the corrosion of their wealth in verse 2 and at the beginning of verse 3, "Your wealth has rotted and your clothes have become moth-eaten. Your gold and silver have corroded."

C. Second, James describes the searing testimony of their wealth against them in the middle of verse 3, "Their corrosion will testify against you and eat your flesh like fire."

D. Third, James describes the stupidity of hoarding wealth in the last days at the end of verse 3, "You hoarded wealth in the last days."

E. _Illustration of the Transience of Worldly Wealth_

F. Application--Therefore, you should mourn and repent of your preoccupation with wealth and oppression because your wealth will rot and eat you like a fire.

III. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because the Lord Almighty hears the cries of the oppressed.

A. James encourages those who are preoccupied with wealth and oppress others to mourn and repent by warning them that the cries of the oppressed have reached the ears of the Lord Almighty in verse 4.

B. First, James warns that the unpaid wages of those who work for them crying out for justice, "Behold, the wages of the workmen who mowed your fields, which have been withheld by you, are crying out."

C. Second, James also warns that the Lord Almighty hears the cries of their oppressed workers, "and the cries of the harvesters have reached the ears of the Lord Almighty."

D. _Illustration of the Justice of the Lord Almighty_

E. Application--Therefore, you should mourn and repent of your preoccupied with wealth and oppression because the Lord Almighty hears the cries of the oppressed.

IV. Those who are preoccupied with wealth and oppress others should mourn their sin and repent because they have fattened themselves for the day of slaughter.

A. James encourages those who are preoccupied with wealth and oppress others to mourn and repent by warning them that judgment is coming because of their luxurious and self-indulgent lifestyle and oppression in verses 5-6.

B. First, James describes their luxurious and self-indulgent lifestyle in the first part of verse 5, "You have lived luxuriously on earth and indulged yourselves."

C. Second, James warns them of God's judgment in the second part of verse 5, "you have fattened your hearts in the day of slaughter."

D. Finally, James describes their oppression of the innocent in verse 6, "You have condemned and murdered the righteous; he did not oppose you."

E. _Illustration of Fattening Cattle for the Day of Slaughter_

F. Application--Therefore, you should mourn and repent of your preoccupation with wealth and oppression because you have fattened yourselves for the day of slaughter.

Conclusion

Many people today devote their energies toward the pursuit of material prosperity and become rich by the oppression of others. James addresses rich Christians in James 5:1-6, "Come now, you rich people." Listen carefully to James so that you will have wisdom from above regarding material prosperity and treat others appropriately. You should mourn and repent of your preoccupation with wealth and oppression because misery is coming upon you. You should mourn and repent of your preoccupation with wealth and oppression because your wealth will rot and eat you like a fire. You should mourn and repent of your preoccupation with wealth and oppression because the Lord Almighty hears the cries of the oppressed. You should mourn and repent of your preoccupation with wealth and oppression because you have fattened yourselves for the day of slaughter.

### CHAPTER THIRTEEN

### BE PATIENT UNTIL THE COMING OF THE LORD

### James 5:7-11

Though this passage is closely related to both the preceding and subsequent passages (See Literary Context and Role), it is distinguished by its focus on patient perseverance in the face of difficulty and suffering (See Situation and Purpose).

Study of the Passage

Text and Translation

5:7Be patient, therefore, brothers until the coming of the Lord. Behold! The farmer waits for the valuable fruit of the earth, being patient for it until the autumn and spring rain comes. 8 **You** * be patient as well and establish your hearts, because the coming of the Lord is near. 9Stop grumbling against one another, brothers, so that you will not be judged. Behold! The judge is standing at the door! 10For an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. 11Behold! We bless those who have persevered. You have heard of Job's perseverance and have seen the end of the Lord, that the Lord is full of compassion and mercy.

*The Greek text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage reflects a situation in which Christian disciples were experiencing difficulty and were suffering. As a result they were discouraged and wavering in their commitment. This situation is reflected in James' commands to be patient and determined (7-8) and his illustrations of the farmer (7), the prophets (10), and Job (11). However, he does not specify the nature of their difficulty and cause of their suffering. He is probably addressing the various trials that he spoke about in 1:2. Specific trials that he addresses elsewhere include poverty and oppression by the rich. In addition, the passage reflects a situation in which these suffering Christians were grumbling against one another. Their grumbling against one another is reflected in James prohibition of grumbling against one another in verse 9. The purpose of the passage was to exhort the readers to patiently endure difficulty without grumbling against one another.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. The passage is part of a series of passages that addresses different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage specifically focuses on the threat of discouragement and disharmony caused by difficulties and persecution. This passage is connected grammatically with the preceding passage, suggesting that the wealthy oppressors addressed in that passage caused at least part of the trial (5:1-6). This passage is also connected to the subsequent passage by its concern for dealing with adversity (5:12-20). In addition, James also addresses the problem of trials in 1:2-11 and 12-18. Furthermore, James also addresses the problem of disharmony and speaking against one another in 1:19-17, 3:1-12, 3:13-18, 4:1-10, and 4:11-12.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains specific commands and prohibitions in verses 7, 8, and 9. These commands and prohibitions clearly indicate the appropriate response. However, the assurances in verse 11 to those who persevere also imply the command, "Keep persevering." These commands and prohibitions are reinforced primarily by assurances. However, the exhortation to stop grumbling is reinforced by a warning of judgment.

Strategy and Structure

James begins by exhorting disciples to be patient and determined (7-8). He then exhorts them to stop grumbling against one another (9). He concludes with additional examples, observations, and assurances that encourage patient perseverance without grumbling against one another (10-11).

I. Exhortation to Be Patient and Determined (5:7-8)

A. Command to Be Patient (7a)

B. The Assuring Example of the Farmer (7b)

C. Command to Be Patient and Determined (8a)

D. Assurance of the Lord's Imminent Return (8b)

II. Exhortation to Stop Grumbling against One Another (5:9)

A. Prohibition of Grumbling against One Another

B. Warning of God's Imminent Judgment

III. Additional Examples, Observations, and Assurances Encouraging Patient Perseverance (5:10-11)

A. The Example of the Prophets (10)

B. The Honor Given to Those Who Persevere (11a)

C. The Example of Job (11b)

D. The Lord's Compassion and Mercy (11c)

Message or Messages

Christians should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon to judge their oppressors and give them the blessings of the kingdom. Christians should not grumble against each other in times of difficulty because they are brothers, they will be judged, and the judge is near. Christians should patiently persevere in times of difficulty like the prophets because those who persevere are blessed and the Lord will bring their suffering to a good end as he did for Job, for the Lord is full of compassion and mercy.

Analysis of the Details

Exhortation to Be Patient and Determined

James exhorts disciples to be patient and determined in verses 7-8. First, James commands them to be patient in the first part of verse 7, "Be patient, therefore, brothers until the coming of the Lord." Patience in this context is the resolve to overcome difficult circumstances. On the one hand, the reference to "the coming of the Lord" defines the extent of their patience. They need to be patient until the Lord returns. On the other hand, it also provides the basis for patience. They should be patient because the Lord is coming. In addition, the conjunction translated "therefore" links this passage to the condemnation of the rich oppressors in the preceding passage. They can be patient because when the Lord returns he will judge those who are causing them so much grief.

Second, James encourages them to be patient with the assuring example of the farmer in the remainder of verse 7, "Behold! The farmer waits for the valuable fruit of the earth, being patient for it until the autumn and spring rain comes." The introductory command, "Behold!" does not really specify the appropriate response. Instead, it is a way to emphasize the importance of heeding the assuring example that follows. The farmer is patient. However, he has reason for patience. He can be patient because he is anticipating a valuable harvest. Similarly, Christians can be patient until the coming of the Lord because when he returns they will share in the blessings of the kingdom.

Third, James commands them to be patient and determined in the first part of verse 8, " **You** be patient as well and establish your hearts." He reinforces his command in verse 7 by repeating it here in verse eight. In addition, he reinforces his command by supplementing it with a similar command, "establish your hearts." This command demands steadfast determination in the face of difficulty. Furthermore, the Greek text further reinforces the command by doubling the subject pronoun (Literally "You, you be patient" and indicated in translation with bold print " **You** be patient").

Finally, James encourages them to be patient and determined by assuring them of the Lord's imminent return, "because the coming of the Lord is near." The Greek text emphasizes the imminence of Lord's coming with the perfect tense of the verb. The Lord's coming is so near that it is spoken of as if it is already present. Therefore, Christians should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon to judge their oppressors and give them the blessings of the kingdom.

Exhortation to Stop Grumbling against

One Another

James exhorts disciples to stop grumbling against one another in verse 9. First, he prohibits grumbling, "Stop grumbling against one another." The present imperative verb with the negative adverb implies that they were already grumbling against one another and demands that they stop immediately. Second, James addresses them as "brothers," supplying one reason why they should not grumble against one another. They all are united by their relationship with God through Jesus Christ. Third, James also warns them they should not grumble against one another so that they will not be judged, "Behold! The judge is standing at the door!" The judge is the Lord. James has just encouraged them to be patient based on the assurance of the coming of the Lord. However, if they are grumbling against one another, the Lord's return will be for judgment. James emphasizes the imminence of the Lord's return to judge those who grumble against one another. He is so close that if they look ("Behold!), they can already see him at the entryway to this world ("The judge is standing at the door!"). The Greek text emphasizes the imminence of the Lord even further with the perfect tense of the verb. The perfect tense suggests that the Lord has already taken up his position at the entryway to this world and is poised to enter. Therefore, Christians should not grumble against each other in times of difficulty because they are brothers, they will be judged, and the judge is near.

Additional Assurances for Those Who

Patiently Persevere

James further encourages patient perseverance with additional examples, observations, and assurances in verses 10-11. First, he encourages patient perseverance with the example of the prophets in verse 10, "For an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord." Indeed, the prophets were persecuted because they proclaimed God's word. Nonetheless, they came to be revered for their faithfulness to God and their task of proclaiming his word.

Second, James encourages patient perseverance by observing that those who persevere are honored at the beginning of verse 11, "Behold! We bless those who have persevered." The imperative verb translated "Behold!" draws attention to and emphasizes the claim that James is about to make. He points out that those who have persevered are blessed. The word translated "bless" in this context means that Christians honor those who have persevered because of their commitment to the Lord. A more common way of understanding this assurance is that those who persevere are recognized as being blessed by God. In fact, Martin goes so far as to make this an assurance of the blessedness of the future life. Martin asserts, "those who have gone into God's presence are the truly blessed" (Martin, 193).

Third, James encourages patient perseverance with the example of Job in the middle of verse 11, "You have heard of Job's perseverance and have seen the end of the Lord." The end that the Lord brought to Job is described in the final chapter of the book that bears his name:

. . . the LORD made him prosperous again and gave him twice as much as he had before (Job 42:10) . . . The LORD blessed the latter part of Job's life more than the first (12) . . . After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. And so he died, old and full of years (16-17).

Moo observes that many regard the example of Job to be inappropriate. However, he maintains, "Although Job did complain bitterly about God's treatment of him, he never abandoned his faith; in the midst of his incomprehension he clung to God and continued to hope in him" (Moo, 172; see also Martin, 194).

Finally, James encourages patient perseverance by assuring them that the Lord is compassionate and merciful at the end of verse 11, "that the Lord is full of compassion and mercy." As Songer concludes, "If they will remain faithful and not yield to temptation to abandon a God of love and mercy, they will see for themselves the goodness of God as Job did and ultimately be able to praise him for his kindness and compassion" (Songer, 135). Therefore, Christians should patiently persevere in times of difficulty like the prophets because those who persevere are blessed and the Lord will bring their suffering to a good end as he did for Job, for the Lord is full of compassion and mercy.

Application of the Message

Christians today sometimes experience difficulty and persecution and are in danger of becoming discouraged, disagreeable, and forsaking their commitment. These similarities between the original and modern situations provide a strong basis for applying the message of this passage to the modern situation. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon to judge their oppressors and give them the blessings of the kingdom. Christians should not grumble against each other in times of difficulty because they are brothers, they will be judged, and the judge is near. Christians should patiently persevere in times of difficulty like the prophets because those who persevere are blessed and the Lord will bring their suffering to a good end as he did for Job, for the Lord is full of compassion and mercy.

Proclamation of the Message

**Title** : BE PATIENT UNTIL THE COMING OF THE LORD

**Objective** : The objective of this message is to exhort Christians to patiently endure difficulty without grumbling and remain absolutely sincere in their commitment.

**Proposition** : Christians should patiently persevere without grumbling against one another because the Lord is coming soon and they will reap a valuable harvest; he will judge those who grumble against their brothers; and those who patiently persevere will be blessed for the Lord is full of compassion and mercy.
Introduction

Christians sometimes experience difficulty and become discouraged, disagreeable, and discard their faith. Evidently the Christians that James wrote to were experiencing similar difficulties. He gives them wise instruction in James 5:7-11 for how to respond appropriately to these difficulties. Let's listen carefully to James so that we will have wisdom from above to respond appropriately to the difficulties we encounter. _Read James 5:7-11_.

I. Christians should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon.

A. James exhorts disciples to be patient and determined in verses 7-8.

B. First, James commands them to be patient in the first part of verse 7, "Be patient, therefore, brothers until the coming of the Lord."

C. Second, James encourages them to be patient with the assuring example of the farmer in the remainder of verse 7, "Behold! The farmer waits for the valuable fruit of the earth, being patient for it until the autumn and spring rain comes."

D. Third, James commands them to be patient and determined in the first part of verse 8, "You be patient as well and establish your hearts."

E. Finally, James encourages them to be patient and determined by assuring them of the Lord's imminent return, "because the coming of the Lord is near."

F. _Illustration of Patient Perseverance_

G. Application--Therefore, we should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon.

II. Christians should not grumble against each other in times of difficulty because they are brothers, they will be judged, and the judge is near.

A. James exhorts disciples to stop grumbling against one another in verse 9.

B. First, James prohibits grumbling, "Stop grumbling against one another."

C. Second, James addresses them as brothers, supplying one reason why they should not grumble against one another. They all were united by their relationship with God through Jesus Christ.

D. Third, James warns them they should not grumble against one another so that they will not be judged, "Behold! The judge is standing at the door!"

E. _Illustration of Grumbling against a Brother_

F. Application--Therefore, we should not grumble against each other in times of difficulty because we are brothers, we will be judged, and the judge is near.

III. Christians should patiently persevere in times of difficulty like the prophets because those who persevere are blessed like Job, for the Lord is full of compassion and mercy.

A. First, James encourages patient perseverance with the example of the prophets in verse 10, "For an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord."

B. Second, James encourages patient perseverance by observing that those who persevere are honored at the beginning of verse 11, "Behold! We bless those who have persevered."

C. Third, James encourages patient perseverance with the example of Job in the middle of verse 11, "You have heard of Job's perseverance and have seen the end of the Lord."

D. Finally, James encourages patient perseverance by assuring them that the Lord is compassionate and merciful at the end of verse 11, "that the Lord is full of compassion and mercy."

E. _Illustration of the Lord's Compassion and Mercy_

F. Application--Therefore, we should patiently persevere in times of difficulty like the prophets because those who persevere are blessed like Job, for the Lord is full of compassion and mercy.

Conclusion

Christian disciples sometimes experience difficulty and become discouraged, disagreeable, and discard their faith. He gives them wise instruction in James 5:7-11 for how to respond appropriately to these difficulties. Let's listen carefully to James so that we will have wisdom from above to respond appropriately to the difficulties we encounter. We should be patient and determined in times of difficulty like the farmer who anticipates the rain and valuable harvest because the Lord is coming soon. We should not grumble against each other in times of difficulty because we are brothers, we will be judged, and the judge is near. We should patiently persevere in times of difficulty like the prophets because those who persevere are blessed like Job, for the Lord is full of compassion and mercy.

### CHAPTER FOURTEEN

### PRAY ON BEHALF OF ONE ANOTHER

### James 5:12-20

Apart from verse 12, this passage as defined is united in its concern for the struggle of disciples with sickness and sin (See Situation and Purpose). Though verse 12 is not clearly related to this concern, it is too brief to be interpreted alone and it does address a specific sin--deception.

Study of the Passage

Text and Translation

5:12Before all, my brothers, stop swearing either by heaven or by earth or by any other oath. Let your "Yes" be yes, and your "No" be no, in order that you won't fall under judgment. 13Is anyone suffering among you? Let him pray. Is anyone happy? Let him sing songs of praise. 14Is anyone sick among you? Let him call the elders of the church and let them pray over him and anoint him with oil in the name of the Lord. 15And the prayer of faith will save the sick person and the Lord will raise him up and if he has committed sin, it will be dismissed for him. 16Therefore, continually confess your sins to one another and pray on behalf of one another in order that you may be healed. The petition of a righteous man is powerful, energizing. 17Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18Again he prayed, and the heavens gave rain, and the earth produced its fruit. 19My brothers, if anyone among you should wander from the truth and someone should bring him back, 20let him remember that the one who turns a sinner from the error of his way will save his soul from death and cover over a multitude of sins.

Situation and Purpose

This passage reflects a variety of situations. Preeminently, this passage reflects a situation in which some of the readers were suffering as reflected in the question of verse 13, "Is anyone suffering among you?" The passage indicates that one way that they were suffering was from illness as reflected in the question of verse 14, "Is anyone sick among you?" In addition, the passage indicates that another way that they were suffering was from sin. The struggle with illness and sin are closely interrelated in verses 15-16. In addition, verse 19 describes a hypothetical case involving one who wanders from the truth. Similarly, verse 20 speaks about turning a sinner from the error of his way. In response to their struggle with sickness and sin, the purpose of this passage was to exhort disciples to pray for themselves, to seek the prayer of others, and to pray for one another as well as encourage them to bring back those who have wandered from the truth. Furthermore, verse 12 reflects a situation in which they were struggling with the specific sin of insincerity and dishonesty. Therefore, James prohibits oaths and demands absolute honesty. In response to this situation, the purpose of this passage was to exhort and encourage disciples to be sincere and absolutely honest.

Literary Context and Role

The Epistle of James does not have a clear strategy or structure. Instead, various interrelated and overlapping issues are addressed without much overall plan. This passage is part of a series of passages that addresses different aspects of the Christian life and common dangers encountered to faithful discipleship. This passage focuses on the threat of wandering from the faith as a result of trials and temptation. James also instructs disciples on the appropriate response to trials and temptation in 1:2-11, 1:12-18, and 5:7-11. One of the things that James encourages disciples to do in response to trials and temptations is to pray. James also provides instruction regarding prayer in 1:2-11 and 4:1-10.

Form and Function

This passage can be generally classified as epistolary instruction. Epistolary instruction is a form of exhortation. Exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in some cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains a prohibition and several commands in verses 12 (2), 13 (2), 14, 16, and 20. The prohibition and commands in verses 12, 13, 14, and 16 do seem to indicate the appropriate response. The prohibition and command in verse 13 are reinforced with a warning of judgment. The commands in verse 13 are not reinforced with reasoned arguments. The commands in verses 14 and 16 are reinforced with assurances of the power of prayer and an example that illustrates the power of prayer. However, the command in verse 20 does not indicate the appropriate response. Instead, it introduces the benefits of turning a sinner from the error of his way. This commendation of turning a sinner from the error of his way implies the command, "Turn sinners from the error of their way."

Strategy and Structure

This passage does not have a clear strategy. Instead, several related concerns are addressed. First, James exhorts disciples to stop swearing oaths and to be absolutely honest in verse 12. Second, he instructs them on how to respond to the ups and downs of life in verse 13. Third, he exhorts them to seek prayer when they are ill in verses 14-15. Fourth, he exhorts them to confess their sins and pray for one another in verses 16-18. Finally, he encourages them to bring back those who have wandered from the truth in verses 19-20.

I. Exhortation to Stop Swearing Oaths and Be Absolutely Honest (5:12)

A. The Priority and Basis of James' Appeal

B. Command to Stop Swearing Oaths

C. Command to Be Absolutely Honest

D. Warning of Judgment

II. Instructions for Responding to the Ups and Downs of Life (5:13)

A. Command to Pray to God in Times of Suffering

B. Command to Praise God in Times of Happiness

III. Exhortation to Seek Prayer During Times of Illness (5:14-15)

A. Introductory Question (14a)

B. Command to Call the Elders for Prayer (14b)

C. Assurance of the Benefits of the Prayer of Faith (15)

IV. Exhortation to Confess Sins to One Another and Pray for One Another (5:16-18)

A. Command to Confess to One Another and Pray for One Another (16a)

B. Explanation of the Purpose of Praying for One Another (16b)

C. Assurance of the Energizing Power of Prayer (16c)

D. The Assuring Example of Elijah (17-18)

1. The humanity of Elijah (17a)

2. The effectiveness of his earnest prayer that it would not rain (17b)

3. The effectiveness of his prayer for rain (18)

V. Commendation of Bringing Back Those Who Have Wandered from the Truth (5:19-20)

A. A Potential Situation in Which Someone Brings Back One Who Has Wandered from the Truth (19)

B. Command to Remember the Benefits of Turning a Sinner from the Error of His Way (20)

Message or Messages

Christians should be completely sincere in their commitments and absolutely honest in what they say so that they will not be condemned. Christians should respond to the ups and downs of life by turning to God--praying to him when they are suffering and praising him when they are happy. Christians should ask for prayer when they are sick and pray for the sick in faith because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin. Christians should confess their sins and pray for one another in order that they may be healed because the prayer of a righteous man has energizing power as illustrated by Elijah. Christians should bring back one who has wandered from the truth and turn a sinner from the error of his way because they will cover his sin and save his soul from death.

Analysis of the Details

Exhortation to Stop Swearing Oaths and

Be Absolutely Honest

James exhorts disciples to stop swearing oaths and be absolutely honest in verse 12, "Before all, my brothers, stop swearing either by heaven or by earth or by any other oath. Let your 'Yes' be yes, and your 'No' be no, in order that you won't fall under judgment." First, James stresses the urgency and establishes the basis of his appeal, "Before all, my brothers." The expression translated "Before all" stresses the urgency of this appeal by establishing it as their number one priority. By addressing them as "my brothers" James establishes the basis of his appeal. He is appealing to them based on his close relationship with him as fellow Christians.

Second, James prohibits oaths, "stop swearing either by heaven or by earth or by any other oath." Oaths were a solemn commitment made before God. The Jews sometimes rationalized their deceptiveness if an oath was not invoked. In addition, they also rationalized their failure to fulfill their oaths by claiming that the oath was not made directly in God's name. This verse reflects a specific situation in which disciples were in danger of rationalizing deceptiveness like the Jews. James' teaching closely reflects Jesus' teaching in the Sermon on the Mount (5:33-37). Like Jesus, James prohibits oaths absolutely. However, it is unlikely that Jesus or James meant the prohibition to be applied legalistically. Instead, they were stating the prohibition of oaths absolutely to stress the importance of disciples being completely sincere in the commitments that they make.

Third, James demands absolute honesty in what they say, "Let your 'Yes' be yes, and your 'No' be no." Indeed, they should be so honest in everything they say that they have no need for an oath. Finally, he warns them of God's judgment, "in order that you won't fall under judgment." Therefore, Christians should be completely sincere in their commitments and absolutely honest in what they say because they will be condemned if they are not.

Instructions for Responding to the Ups

And Downs of Life

James instructs disciples about how to respond to the ups and downs of life in verse 13. James commands those who are suffering to pray, "Is anyone suffering among you? Let him pray." The introductory rhetorical question identifies those with whom he is concerned. A common response to suffering is to become discouraged and doubt God. However, James' prescription for those who are suffering is prayer. Rather than becoming discouraged and doubting God, they should ask God for help because it is during times of suffering that they need him most.

James commands those who are happy to sing praises, "Is anyone happy? Let him sing songs of praise." Again, the introductory rhetorical question identifies those with whom he is concerned. A common response to happiness is to become complacent and disregard God. However, James' prescription for those who are happy is to praise God. Indeed, he is the source of their happiness. James clearly presents two contrasting poles of human experience--suffering and happiness. His intention was clearly to show that Christians should turn to God no matter what they are experiencing. As Songer explains, "These two extremes of attitude bracket all of life--James calls on men to pray when things go wrong and to pray when all goes so well that they are elated" (Songer, 137). Therefore, Christians should respond to the ups and downs of life by turning to God--praying to him when they are suffering and praising him when they are happy.

Exhortation to Seek Prayer During

Times of Illness

James exhorts disciples to seek prayer during times of illness in verses 14-15. James specifies those with whom he is concerned with an introductory question at the beginning of verse 14, "Is anyone sick among you?" He is concerned with those who are suffering from sickness.

James commands those who are sick to seek prayer from the elders of the church in the remainder of verse 14, "Let him call the elders of the church and let them pray over him and anoint him with oil in the name of the Lord." The elders were mature leaders within the church. Christians should turn to mature leaders within the church when they are sick. Conversely, the mature leaders of the church have the responsibility of praying for those who are sick. Anointing with oil was a religious rite associated with prayer within the early church. This religious rite pointed to the Lord as the source of healing and forgiveness (See Martin, 207-209 for a full discussion of anointing with oil).

James assures them of the benefits of the prayer of faith in verse 15, "And the prayer of faith will save the sick person and the Lord will raise him up and if he has committed sin, it will be dismissed for him." This assurance stresses the extent of the saving power of Lord on behalf of the sick. The verb translated "will raise him up" is also the word used to describe the raising of people from the dead. Even if the sick person is confined to bed and near death, "the Lord will raise him up." In fact, even if the sick person dies, "the Lord will raise him up." Not only will the Lord heal the sick, but he will forgive their sin as well. Sin was commonly regarded as a cause of physical illness. Though James does not contend that sin is always the cause of illness, he does indicate that if the sick have sinned, their sin will be forgiven. Thus, the Lord not only heals the outward symptoms of sickness, but the inward cause as well. The verb translated "will be dismissed" means to send away and when referring to debts is frequently translated "cancelled." However, they must pray in faith (See 1:6-8). Therefore, Christians should ask for prayer when they are sick and pray in faith for the sick because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin.

Exhortation to Confess Sins to One Another

And Pray for One Another

James exhorts disciples to confess their sins to one another and pray for one another in verses 16-18. He commands them to confess their sins to one another and pray for one another at the beginning of verse 16, "Therefore, continually confess your sins to one another and pray on behalf of one another." Christians are part of a community that should facilitate growth as disciples. In order to facilitate growth as disciples they should confess their sins to one another so that they can pray for God's help in overcoming these sins. The Greek text emphasizes the need for regular confession with the present tense of the imperative verb (translated "continually confess").

James explains the purpose of praying for one another in the middle of verse 16, "in order that you may be healed." As Songer explains, "The healing includes the concept of the sin that causes illness (v. 15) but is larger and refers also to the need for healing from the flaws that have produced sin" (Songer, 138).

James encourages disciples to pray by assuring them of the energizing power of prayer at the end of verse 16, "The petition of a righteous man is powerful, energizing." The double adjectives emphasize the effectiveness of the prayer of a righteous man. He illustrates the energizing power the prayer of a righteous man with the example of Elijah in verses 17-18. First, he establishes that Elijah was human at the beginning of verse 17, "Elijah was a man just like us." Elijah was popularly regarded as superhuman. Nonetheless, James maintains that he was "a man just like us" to emphasize God's power at work through prayer. As Martin states, "This type of prayer is, then, not out of the reach of the people of James' church" (Martin, 212 citing Mayor, 179). Second, he describes the earnestness and effectiveness of Elijah's prayer that it would not rain in the remainder of verse 18, "He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years." The Greek text emphasizes the earnestness of Elijah's prayer. As Moo observes, "James highlights the fervency of Elijah's prayer with the use of a Semitic influenced 'cognate' construction: literally 'in prayer he prayed'" (Moo, 188). Elijah's prayer is recorded in 1 Kings 17:1. Finally, he describes the effectiveness of Elijah's prayer for rain in verse 18, "Again he prayed, and the heavens gave rain, and the earth produced its fruit." Though 1 Kings does not record this prayer, Elijah was presumably praying when God told him, "Go and present yourself to Ahab, and I will send rain on the land" (1 Kings 18:1). Therefore, Christians should confess their sins and pray for one another in order that they may be healed because the prayer of a righteous man has energizing power as illustrated by Elijah.

Commendation of Bringing Back Those Who

Have Wandered from the Truth

James encourages disciples to bring back those who have wandered from the truth in verses 19-20. James describes a potential situation in which someone brings back one who has wandered from the faith in verse 19, "My brothers, if anyone among you should wander from the truth and someone should bring him back." He describes the Christian discipleship as a way or path. Wandering from the truth is departing from the truth of the gospel and living in a way that is contrary to Christian teaching. Bringing someone back is leading those who have departed from the truth of the gospel and are living contrary to Christian teaching to repent and return to the life of Christian discipleship.

James commands the one who does so to remember the benefits of turning a sinner from the error of his way in verse 20, "let him remember that the one who turns a sinner from the error of his way will save his soul from death and cover over a multitude of sins." This verse commends turning a sinner from the error of his way by describing the positive benefit. This benefit is described in two ways. First, by turning a sinner from the error of his way they will save the sinner's soul from death. At the very least, this assurance encourages Christians to turn a sinner from the error of his way so that the vitality of the wayward disciple's life will not be destroyed by sin. However, though the New Testament does assure believers of their salvation, it also warns of their accountability before God. Second, by turning a sinner from the error of his way they will cover over a multitude of sins. The wayward Christian will repent of his sins and God will forgive him. Therefore, Christians should bring back the one who has wandered from the truth and turn a sinner from the error of his way because they will cover his sin and save his soul from death.

Application of the Message

Christians today often experience trouble, suffer from sickness, struggle with sin, and wander from the truth. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature that requires that the message of the passage be limited or adjusted. Anointing people with oil was a common practice in the original context that is not commonly practiced today. However, my statements of the message in the original context do not make mention of this practice. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Christians should be completely sincere in their commitments and absolutely honest in what they say so that they will not be condemned. Christians should respond to the ups and downs of life by turning to God--praying to him when they are suffering and praising him when they are happy. Christians should ask for prayer when they are sick and pray for the sick in faith because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin. Christians should confess their sins and pray for one another in order that they may be healed because the prayer of a righteous man has energizing power as illustrated by Elijah. Christians should bring back one who has wandered from the truth and turn a sinner from the error of his way because they will cover his sin and save his soul from death.

Proclamation of the Message

**Title** : PRAY ON BEHALF OF ONE ANOTHER

**Objective** : The objective of this message is to exhort and encourage Christians to turn to God in every situation, ask for prayer when they are sick and pray for others who are sick, confess their sins and pray for one another, and bring back sinners who have wandered from the truth.

**Proposition** : Christians should turn to God whether they are suffering or blessed; ask for prayer when they are sick and pray for the sick in faith; confess their sins and pray for one another; and bring back sinners who have wandered from the truth.
Introduction

Christians today often experience trouble, suffer from sickness, struggle with sin, and wander from the truth. Evidently the Christians that James wrote to were experiencing similar difficulties. He instructs them in 5:13-20 how to respond appropriately to these difficulties. Let's listen carefully to James so that we have wisdom from above to respond appropriately to the difficulties we encounter. _Read James 5:13-20_.

I. Christians should respond to the ups and downs of life by turning to God--praying to him when they are suffering and praising him when they are happy.

A. James instructs disciples about how to respond to the ups and downs of life in verse 13.

B. James commands those who are suffering to pray, "Is anyone suffering among you? Let him pray."

C. James commands those who are happy to sing praises, "Is anyone happy? Let him sing songs of praise."

D. James clearly presents two contrasting poles of human experience--suffering and happiness. His intent seems clearly to show that Christians should turn to God no matter what they are experiencing.

E. _Illustration of Turning to God no matter the Circumstances_

F. Application--Therefore, we should respond to the ups and downs of life by turning to God--praying to him when we are suffering and praising him when we are happy.

II. Christians should ask for prayer when they are sick and pray for the sick in faith because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin.

A. James exhorts disciples to seek prayer during times of illness in verses 14-15.

B. James specifies those with whom he is concerned with an introductory question at the beginning of verse 14, "Is anyone sick among you?"

C. James commands those who are sick to seek prayer from the elders of the church in the remainder of verse 14, "Let him call the elders of the church and let them pray over him and anoint him with oil in the name of the Lord."

D. James assures them of the benefits of the prayer of faith in verse 15, "And the prayer of faith will save the sick person and the Lord will raise him up and if he has committed sin, it will be dismissed for him."

E. _Illustration of the Church as a Supportive Community Praying for the Sick_

F. Application--Therefore, we should ask for prayer when we are sick and pray in faith for the sick because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin.

III. Christians should confess their sins and pray for one another in order that they may be healed because the prayer of a righteous man has energizing power.

A. James commands disciples to confess their sins to one another and pray for one another at the beginning of verse 16, "Therefore continually confess your sins to one another and pray on behalf of one another."

B. James explains the purpose of praying for one another in the middle of verse 16, "in order that you may be healed."

C. James encourages disciples to pray by assuring them of the energizing power of prayer at the end of verse 16, "The petition of a righteous man is powerful, energizing."

D. James illustrates the energizing power the prayer of a righteous man with the example of Elijah in verses 17-18.

1. First, he establishes that Elijah was human at the beginning of verse 17, "Elijah was a man just like us."

2. Second, he describes the effectiveness of Elijah's prayer that it would not rain in the remainder of verse 18, "He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years."

3. Finally, he describes the effectiveness of Elijah's prayer for rain in verse 18, "Again he prayed, and the heavens gave rain, and the earth produced its fruit."

E. _Illustration of the Church as a Supportive Community Praying for the Sinner_

F. Application--Therefore, we should confess our sins and pray for one another in order that we may be healed because the prayer of a righteous man has energizing power.

IV. Christians should bring back one who has wandered from the truth and turn a sinner from the error his way because they will cover his sin and save his soul from death.

A. James encourages disciples to bring back those who have wandered from the truth in verses 19-20.

B. James describes a potential situation in which someone brings back one who has wandered from the faith in verse 19, "My brothers, if anyone among you should wander from the truth and someone should bring him back."

C. James commands the one who does so to remember the benefits of turning a sinner from the error of his way in verse 20, "let him remember that the one who turns a sinner from the error of his way will save his soul from death and cover over a multitude of sins."

D. _Illustration of the Church as a Supportive Community Restoring Sinners_

E. Application--Therefore, we should bring back the one who has wandered from the truth and turn a sinner from the error his way because we will cover his sin and save his soul from death.

Conclusion

Christians today often experience trouble, suffer from sickness, struggle with sin, and wander from the truth. He instructs them in 5:13-20 how to respond appropriately to these difficulties. Let's listen carefully to James so that we have wisdom from above to respond appropriately to the difficulties we encounter. We should respond to the ups and downs of life by turning to God--praying to him when we are suffering and praising him when we are happy. We should ask for prayer when we are sick and pray for the sick in faith because the prayer of faith will save the sick--the Lord will raise them up and forgive their sin. We should confess our sins and pray for one another in order that we may be healed because the prayer of a righteous man has energizing power. We should bring back one who has wandered from the truth and turn a sinner from the error his way because we will cover his sin and save his soul from death.

### SELECTED BIBLIOGRAPHY

Adamson, James B. The Epistle of James. _The New International Commentary on the New Testament_. Grand Rapids, MI: Eerdmans Publishing Company, 1976.

Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Leicester, England: APOLLOS (an imprint of Inter-Varsity Press), 1992).

Davids, Peter H. The Epistle of James: A Commentary on the Greek Text. _The New International Greek Testament Commentary_. Grand Rapids, MI: Eerdmans Publishing Company, 1982.

Guthrie, Donald. New Testament Introduction. Third Edition (Revised). Downers Grove, Illinois: Inter-Varsity Press, 1970.

Martin, Ralph P. James. _Word Biblical Commentary_. Waco, TX: Word Books, 1988.

Moo, Douglas J. The Letter of James: An Introduction and Commentary. _The Tyndale New Testament Commentaries_. Leicester, England: Inter-Varsity Press, 1985.

Songer, Harold S. _James_. _The Broadman Bible Commentary_ , Vol. 12. Nashville, TN: Broadman Press, 1972.

Stulac, George M. James. _The IVP New Testament Commentary Series_. Downers Grove, IL: InterVarsity Press, 1993.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient Unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at https://www.smashwords.com/profile/view/drwhlawson. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

