Punch at the Potluck
People fight all the time. Turn on the TV and one will hear about the latest fight between a celebrity couple. Tune into the news and one will hear about violence all over. When people get upset they usually settle it with hostility. What happens when that hostility finds its way into the church? Although it is difficult to pinpoint all the details, it seems evident that the saints to whom James wrote were coming to blows regularly. Imagine that – here are people who are to pursue peace and reap a “harvest of righteousness” that is “sown in peace by those who make peace” (3.18). Yet among these brethren who should have been peaceable, “fights” and “quarrels” were breaking out, possibly in the assembly (2.2). Two thousand down the stream of time we might look down upon our brethren. But how many church league softball fistfights have broken out or, worse, were instigated by our hands? Into this calamity, quarreling, and fisticuffs, James speaks a better word, indeed, the Word of God
James 4:1–12 (ESV)
1What causes quarrels and what causes fights among you? Is it not this that your passions are at war within you?
2You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.
3You ask and do not receive, because you ask wrongly, to spend it on your passions.
4You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
5Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”?
6But he gives more grace. Therefore it says, “God opposes the proud, but gives grace to the humble.”
7Submit yourselves therefore to God. Resist the devil, and he will flee from you.
8Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.
9Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom.
10Humble yourselves before the Lord, and he will exalt you.
11Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.
12There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?
Dissatisfaction with the World (1-6)
James identifies on key root to the problem in the church: personal passions. The fruit of this problem is all the quarrelsomeness and worldliness. Until we are thoroughly fed up with the world and worldliness, we will not find satisfaction with God. Notice how the world makes us unsatisfied as a people.
At war with one another (1-2a). Adam Clarke dives into the contemporary culture of these first century Christians to discuss the various insurrections the Jews led against Rome and says these are the wars and fights here mentioned. However, James is not writing to Jews as a whole, but to those Jews who have come to Christ and become “brothers” in Him. No, the “quarrels” (Lit. open warfare) and “fights” (Lit. serious conflict whether physical or not) which James here addresses are happening in the church among brethren! He asks a question: what causes the warring and fighting in the church? He answers his own question with a rhetorical question: isn’t the root of these battles hedonism? James says “passions” (or “pleasures” or “desires”; Gk. hedone from which we get our English “hedonism”) which are internally causing strife and disquieting the soul are the source of the tumult in the church. All the external strife in the church is the result of the internal conflict of personal passion for what one does not have.
James cuts even further explaining that they wish for something they do not have, in and of itself not necessarily a bad thing until, frustrated by failure to get the thing desired, “you murder.” Kept in context of Christian brethren apparently coveting what another brother has, it would seem when James speaks of “murder” in this context it is somewhat akin to what the apostle John would write decades later. Failure to obtain what another brother has produces resentment, distain, and full blown hatred. “Everyone who hates his brother is a murderer,” says John (1 John 3.15). So James brings these Christians face-to-face with who they have become and it is far short of the character of Christ. They are covetous and when frustrated by not obtaining what they covet, fights and quarrels (same words as v.1) break out among brethren. A modern-day illustration might be something like a church league softball game in which both teams desire to win. How often these friendly exhibitions turn into a fistfight!
At war with ourselves (2b-3). James next turns his readers inward as he forces them to examine their prayer life. All this external strife cause by internal desires can and does wreak havoc upon one’s prayer life. “You do not have, because you do not ask.” Clearly, there is an allusion to Jesus’ Sermon on the Mount (cf. Matt 7.7). What James means here is not that God would grant them the wishes of their sinful covetousness. Rather, what is in view is the fact that these Christians are not praying. Their conversation with the Father in heaven is non-existent at this point.
In addition, there would no doubt be those who would object to James and say “We did ask!” So James tells them that when they do hit their knees and actually do voice their desires to God, what they ask for is not given “because you ask wrongly,” seeking to use what is received on hedonism (same word as v.1). Their asking is incorrect and improper. Their desires are self-seeking when they should be seeking to glorify God with what He bestows and blesses them. Prayer is powerful and effective, but only for the righteous who would seek to ask rightly. Even Christians can turn prayer into a gross form of idolatry, merely using God to get what you want.
At war with One (4-6). Finally James brings us up close and personal with the One whom we are at war if we seek satisfaction from the world: God Himself. While not calling them idolatrous, because they have so perverted prayer and battled their brethren, he calls them “adulteresses.” James reaches into the Old Testament for this figure. The Jewish community in the Old Testament was personified as an adulteress when in unfaithfulness they abandoned God (Cf. Hosea). Spiritual adultery has taken place in the church of Christ: these Christians were covetous (which is idolatry, Eph 5.5; Col 3.5), had perverted and polluted prayer, and had fallen in love with the world. James sugarcoats nothing. He is not soft. So appealing to their sensibilities, emotions, and faith, with great urgency he rebukes his brethren and calls them to repentance. They’ve not yet launched into full blown apostasy, but given their present course if they remain on it disaster looms. James portrays their present relationship with God as a woman who turns away from her husband in order to follow after other lovers. In this case, they abandon Christ, lover of their souls and lover of His church, for their love of worldliness. So speaking in generalities, James asks yet another rhetorical question: don’t you know that friendship with the world will produce and promote enmity (or hostility) with God? Of course they knew this! To fall in love with the world will take a Christian right back to where they started before they came to Christ and His church – an enemy of God (cf. Rom 5.10). You are no longer a part of the family of faith of which Abraham is patriarch and God is our friend.
But James does not stop there. He appeals to Scripture to drive his point home further. Master of the rhetorical question, James asks two more questions. First, do you think the Scriptures speak in vain? What a powerful question which must be answered by every man and woman who bears the name of Christ. If the Scriptures speak in vain, they are void and without power. If the Scriptures speak in vain, they are powerless to communicate the word of God and deliver us from worldliness. What a potent question! A negative answer is assumed by James – of course the Scriptures do not speak in vain! So when the Scriptures speak, especially in regards to worldliness, covetousness, and quarrelsomeness, there is purpose and power. Second, does the (Holy) Spirit which He (God) has made to dwell in us intensely desire jealousy? Again, a negative answer is anticipated – of course not! God’s Spirit in us does not produce or promote the feelings of ill-will toward the brethren because of some advantage they might possess, be it real or imaginary. Quite the contrary, God’s Spirit produces and promotes love, peace, goodness, and self-control (all fruit of the Spirit, see Gal 5.22-23). Therefore, the jealousy, covetousness, and strife among the members of the body are evidence that they have ceased to walk by the Spirit and are not walking according to the flesh.
All the more reason grace is needed. “Moreover He gives more grace.” God or the Holy Spirit? Yes. God through the Holy Spirit bestows grace into the life of the Christian. This is what friendship with God means for the Christian. Would they forfeit this or would they repent? And repentance is the reason more or greater grace is needed. Once more James appeals to Scripture, this time quoting Proverbs 3.34. Those proud ones who refuse to repent and turn from wicked ways are opposed by God. That is He stands in battle against them. But those individuals and congregations who will humbly repent of past failure to walk in the way of the Lord, putting away quarrelsomeness, worldliness, and prayerlessness, are the recipients of the gift of God’s unmerited favor.
Satisfaction in God (7-12)
Having brought his readers face-to-face with the pollution in their hearts, he goes off. James rolls out a litany of commands to his brothers, being quite frank in his evaluation of who they are (“sinners” and “double-minded”) and in his instruction of what they should do. In these verses is the solution for the human heart.
Submit (7a). “Therefore,” since you are guilty of the preceding indictments, submit yourselves to God. Adam Clarke says this means to “continue to bow to all his decisions, and to all his dispensations.” The reason is because all of his decisions and ways for obtaining His favor are good and beneficial for us. Literally James is calling his brethren to come under the control of God. They’ve been living for themselves and their passions and pleasures and the result has been disaster. But coming under the control of God brings grace.
Resist (7b). Submit to God “but resist the devil.” The devil wants us to harbor and manifest jealousy, worldliness, quarrels, and the like. The church is never more in line with the purposes of Satan than when she is demonstrating these. Hence, James exhorts the church to not only psychologically oppose the devil but to match the thoughts with appropriate actions and behaviors. No doubt James has in mind the episode in the life of Christ when He resisted the devil (see Matt 4.1-11; Luke 4.1-13). The devil fled from Jesus when Jesus resisted his advances. So too Christians, following in the footsteps of Christ, are to oppose his schemes and when we do the devil will move along.
Draw Near (8a). For too long these Christians have withdrawn from their God. Now James implores them to once more draw near to Him. If Christians would find the grace of God, they must approach the God of all grace. Even as the prodigal who arose and went “drew nigh” unto the father’s house, so James exhorts these prodigals to arise, go the father, and draw nigh unto Him. There is a promise attached to this command: when we draw near to God, He, like the prodigal’s father, “will draw near” to us. Not may or might; He will and therein lies the promise.
Cleanse (8b). James knows his audience well. They are “sinners” and as such they need cleansing. Indeed, only the clean-handed and pure of heart will dwell on the high, holy hill of God (Psa 24.4). No doubt James has this passage in mind as he writes this and the next exhortation. Washing or cleansing the hands was a ceremonial sign of purity and innocence. James wants his brethren to likewise determine to be pure and innocent before God. Sin has marred their walk. But now their conduct will be changed and different before God.
Purify (8c). Again, James shows he knows to whom he speaks. These brothers are “double-minded” (lit. two-souled, see 1.8), wavering between love for the world and love for God. But “no man can serve two masters.” So to purify the heart is to cease in wavering between the two. Love for the world, all jealousy and quarreling must be removed from the heart. They were to be done with their own base desires. What would be left is pure love for God, pure desires for His desires, and love for the brethren. From this and the previous imperative, both outward and inward purification are vital. What good is a clean inward man without corresponding action? What good is a clean cup if the inside of the vessel is rotten? Clean hands and pure hearts are both vital.
Mourn (9). James issues four (4) imperatives in a single verse which quantify the language of repentance. The first part of this verse can be translated “be sorrowful even mourn even weep” with an effect in which each of these commands builds on the next. First, James exhorts his brethren to feel bad. They need feel bad about what they have become (adulterous). Second, he tells them to feel sad. They should be grieved and mourn over their present condition. Third, feeling bad and sad about their circumstances these feelings should break forth in weeping and wailing. The emphasis of this command is upon the noise made. Thus, James fourthly demands that their laughter, a joyful expression and noise, should be turned into mourning accompanied by weeping, a sorrowful expression and noise. Do not be glad at the present situation but be sad. When God’s people adulterate their relationship with Him, this is not a time for gladness but for sadness and sorrow. This sorrow should drive us to repentance.
Humble (10). Building upon the previous four commands, part of repentance is humiliation. So James commands his brethren to humble themselves before the Lord. Adam Clarke points out the relationship of verse 7 with submission to God and verse 10 with humiliation before God. He says “submission to God’s authority will precede humiliation of soul.” Indeed, some ancient manuscripts begin verse 10 with “therefore.” Further, no doubt James is appealing also to the teachings of his half-brother Jesus (cf. Matthew 18.4; 23.12). These Christians had a haughty and proud spirit before God and therefore needed to make themselves low and once more view themselves in perspective to God. They are continually in the presence (i.e. in His sight) of Him who alone should be exalted and lifted up. It is God alone who exalts men from their lowly estate. Thomas a Kempis says,
“It is the humble man whom God protects and liberates; it is the humble whom He loves and consoles. To the humble He turns and upon them bestows great grace, that after their humiliation He may raise them up to glory. He reveals His secrets to the humble, and with kind invitation bids them come to Him. Thus, the humble man enjoys peace in the midst of many vexations, because his trust is in God, not in the world. Hence, you must not think that you have made any progress until you look upon yourself as inferior to all others.”[1]
Do not Speak Against (11-12). The final imperative in this litany of commands is a relational one. It would seem that much back-biting and gossip is happening among these Christians. Brother slanders brother and therefore James must tell them to cease and desist in this. False reports, false charges, discredit and disesteeming are all in view here. In addition, James will include judging into this discussion. Here are brethren passing judgment on one another and speaking evil about one another to other brothers! James highlights the severity of this sin by pointing out that speaking evil and judging a brother is tantamount to speaking evil and judging the law.
The question is asked: what law – the Law of Moses or the law of liberty (i.e. Christ)? It should be immediately noted that there is no definite article before the word “law” in the original language. Hence James speaks of simply “law” not “the law.” Further, it must be noted that James exposes this sin in a striking manner – showing its relation to “law” and law’s relation to God (as Lawgiver). Many scholars will say that this is the “law of Christ” (i.e. Coffman, Gibson, Alford, Lenski, Plumptre, Luther, Barnes, et al). However, it should be noted that James has already spoken of “royal law” previously in this epistle and when he did he appealed to “the Scripture,” namely “you shall love your neighbor as yourself” (Lev 19.18). It just seems that James in similar appeals to that same “royal law” here. Specifically, he seems to have in mind the ninth commandment: “You shall not bear false witness against your neighbor” (Exodus 20.16). So by speaking evil against a brother in Christ, one is not a doer of the law, but is in fact a law breaker. Further, one sits as judge over the law (and the contrast is emphatic by the word used for “but”).
On top of all this, James shows that by passing judgment upon the brethren one sets himself up as superior to God Almighty who is the one who determines and dictates law as well as sits in judgment upon those who would break His law. So James closes with a rhetorical question: who are you? The assumed answer is that compared to the supreme Lawgiver of the galaxy and judge of this universe, I am no one and therefore have no right to pass judgment upon my neighbor (i.e. brother). And so we see the necessity of humility before God Almighty. If we properly view ourselves and one another in relation to God, then we have no right to slander our brother.
It is necessary to point out that all of these imperatives are spoken not merely to individuals but to the congregation as a whole. In other words, these are things we are to do together in community. The church collectively submits to God, resists the devil, draws ever nearer to God, cleanses their hands, purifies their hearts, mourns over past failures (sin), and walks in humility. In addition, it should be noted that the previous imperatives are aorist tense verbs (snapshot or once-for-all) whereas in verse a shift takes place and James uses a present tense imperative. This leads some scholars to believe that James has shifted somewhat in subject matter while still tackling the obvious problem of brotherly hostility.
[1] Thomas à Kempis, The Imitation of Christ (Oak Harbor, WA: Logos Research Systems, 1996). 63-64.
Watch Your Mouth! part 3
James has explained about the importance of the tongue (v.1-2) and has provided several dynamic illustrations to communicate the truth about the tongue (v.3-12). Now James will give instruction about wise use of the tongue. Still working in the context of teachers (v.1), James will address the difference between earthly wisdom and ethereal wisdom.
James 3.13-18 (ESV)
13 Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom.
14 But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
15 This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic.
16 For where jealousy and selfish ambition exist, there will be disorder and every vile practice.
17 But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.
18 And a harvest of righteousness is sown in peace by those who make peace.
Earthly Wisdom (v.13-16)
James begins by asking a very pointed question: Who is wise and intelligent in the church to which he is writing? Every reader or hearer of this epistle should have asked “Am I wise and intelligent; do I lack wisdom?” Wisdom here is pertaining to the tongue and the ability to bridle and restrain it by the power of God. Connected with this is the idea of intelligence or understanding which is the knowledge that an expert would have, in this case an expert teacher. Anyone like that “among you,” James asks. He then tells them how the wise and understanding can be identified – “By his good conduct.” The wise and intelligent teacher’s conduct will be a manifestation of the works of wisdom done in meekness. This kind of good behavior the wise man will put it on display daily. Meekness is not weakness; rather, meekness is strength under control. It is a mild and calm disposition which exercises patience and self-restraint. These are all marks of true or heavenly wisdom. False wisdom would be none of these.
One great Old Testament illustration of “the meekness of wisdom” is Moses. Scripture tells us that he was “very meek, more than all people who were on the face of earth” (Numbers 12.3). Here is one of the meekest men to ever live and yet when he comes off the mountain with the Ten Commandments and finds the people engaged in gross idolatry, his “anger burned hot” and he ground the golden calf into fine powder, dumped it in the water, and made the people of Israel drink it (Exodus 32.19-20). Is that wisdom’s meekness? One commentator put it this way: “Moses was very meek in his own cause, but as hot as fire in the cause of God” (Pulpit Commentary 50).
The greatest illustration of “the meekness of wisdom” is the Lord Jesus Christ. Here is the wisdom of God incarnate, come from heaven to dwell with man. He says of Himself, “I am meek and lowly in heart” (Matthew 11.29). Yet we find Him on more than one occasion turning over tables and driving out money changers from the temple (John 2.13-19; Matthew 21.12-16). Is that wisdom’s meekness? With Jesus as with Moses, the answer is yes. The teachers of James’ day who were in the church to which he writes were hot as fire for their own cause and very meek for the cause of God. They had it all wrong and so James’ admonition is that if teachers are not going to display true meekness of wisdom in their daily life, then they are not wise and understanding and ought not to be teachers.
The Substance of Earthly Wisdom (v.14). We get a glimpse of the heart of the teacher who is displaying earthly wisdom. In the heart of the worldly wise is “bitter jealousy and selfish ambition.” First, the word for jealousy (Gk. zealon) is the word from which we get the English words “zeal,” “zealot,” and “zealous.” While not always a bad thing, coupled with bitterness or resentment it is an ugly thing. It is a conceited, contemptuous, contentious spirit which is unkind. Second, the idea of selfish ambition is rooted in the practice of electioneering or running for office. One wants to get as many votes as possible so he is put forward and seeks to win men over to his party. Here is what the unwise teacher does – he seeks to win people over to his party and is therefore divisive and factious. Unity is not his goal which puts him diametrically opposed to Christ who desires for His people to be united (John 17.20-21). This is an unhealthy desire to be preeminent and first. James says that if that is what is “in your hearts,” they should not boast against and lie against the truth. It seems James may be making a point about how these unqualified teachers were treating the truth and distorting it to their own destruction. James could be read as telling his brothers to not despise even (by) lying against the truth. In other words, the truth does not fit their agenda to promote themselves so they hate it and seek to degrade it (as though they could) and part of that process is to lie against and speak falsely toward the truth (or Truth, i.e. Jesus Christ). This is the nature of these teachers.
The Source of Earthly Wisdom (v.15). But what is at the root of lying against the truth? The origin of this kind of earthly wisdom is not from the mind or heart of men. While it may take up residence there, earthly wisdom originates in the pit of hell. Every good and perfect gift is from above (cf. 1.17) but this earthly wisdom is not from above. It is first earthly. It takes its origin from this world. Go to any non-Christian and you can find this wisdom. Even the heathen possesses this so-called wisdom. It is next unspiritual. Some translations say “sensual.” The idea is that it originates in the physical realm, even in the flesh. The spiritual realm did not birth this worldly wisdom; man did. It is then demonic. Here we have the final true source of this earthly wisdom. Even as the tongue is set on fire by hell (v.6), so the heart of these teachers is aflame because of this wisdom. This wisdom is demon-like, not God-like or Christ-like. “These three adjectives correspond to our three great spiritual enemies. Earthly wisdom has its origin in the world; natural wisdom, in the flesh; demoniacal wisdom, in the devil” (Pulpit Commentary 51). True wisdom comes from God (Proverbs 2.6) and clearly based upon the description of James the wisdom these teachers have is not from the Lord.
The Side-effects of Earthly Wisdom (v.16). James spells out the consequences of such wisdom from such teachers. “There will be disorder and every vile practice.” These are not marks of a healthy church. Instead, these are traits of a dying church which is a synagogue of Satan (cf. Revelation 2.9; 3.9). Riotous rebellion to the authority is a result of earthly wisdom taught in the church. It begins by unsettling the hearts and minds of Christians. Unsettled Christians will lead to tumult and turmoil in the congregation. Eventually, this tumultuousness gives way to full blown abandonment of the faith and every vile practice. Wickedness slips in unchecked even to the point that the church becomes offensive to the world because she allows activity that even pagans would not permit (cf. 1 Corinthians 5.1). Moo says, “Where the hearts of individual Christians are wrong, an unlimited variety of sins will be found also” (134).
Ethereal Wisdom (v.17-18)
James has shown that the teachers about whom he is writing are not only a danger doctrinally but also stand morally and motivationally wrong. What is needed is wisdom which comes from above. Not a base, earthly, rationalistic, physical, even devilish wisdom. True wisdom from God must be and is greater than that. The origin of true wisdom is God. “The LORD gives wisdom” said Solomon (Proverb 2.6). James has instructed his readers that if they lack wisdom, pray (1.5). God hears that prayer and gives liberally. True wisdom from the ethereal realms will produce Christian character. True wisdom also brings peace.
Holiness (v.17). To demonstrate that God’s wisdom will promote a holy life, James gives seven (7) characteristics of wisdom from above. First, wisdom from above is (indeed) pure. The Greek word (hagne) for pure has the same root as the word for holy (hagios). This is moral and ethical purity. This stands in stark contrast with earthly wisdom. The pure wisdom from God is free from everything earthly, carnal, unspiritual, and demonic. Second, God’s wisdom is peaceable. It seeks peace among men and peace between men and God. It loves and brings peace. Next this wisdom is gentle (NIV “considerate”). This is forbearance and courteousness. It is equitable, mild, and fair. Also, this wisdom is open to reason (NASB “reasonable”). This means it is willing to listen and ready to obey. It should be noted this is the only time this word appears in the New Testament. In addition, this ethereal wisdom is full of mercy and good fruit. Mercy has been called “practical help” (see A. T. Robertson on this verse in Word Pictures of the New Testament). This wisdom has mercy in abundance and is constantly engaged in helping those afflicted ones. Further, this wisdom is full of good fruits. No doubt this is in connection with the mercy aspect. John Gill says this is “compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit.” The wisdom from above is impartial (NASB “without wavering”). God does not show partiality (Luke 20.21; Romans 2.11) and therefore His wisdom would not either. It is free from prejudice and never divided. Note also that this is the only time this word is used in the New Testament. Finally, God’s wisdom is sincere (KJV “without hypocrisy”). It is genuine in character and “never wears a mask” (Lenski). It should go without saying that those who possess this ethereal wisdom will likewise possess these qualities.
Harvest (v.18). As mentioned, the true wisdom of God will produce peace. Man’s earthly wisdom produces strife, tumult, and chaos. Therefore, God’s heavenly wisdom is needed for that alone can cause strife to stop, turn tumult into tranquility, and cause chaos to cease. The notable absence of peace among these brothers was also a tell-tale sign that wisdom from above was likewise absent. The “harvest of righteousness” or “fruit of righteousness” does appear elsewhere in Scripture (cf. Proverbs 11.30; Amos 6.12; Philippians 1.11). Here James seems to have in mind the beatitude from his half-brother’s Sermon on the Mount: “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5.9). This harvest of righteousness is contrasted with “every vile practice” and seems to sum-up all the qualities listed in verse 17. All this righteous fruit will belong to those what pursue peace by sowing in the atmosphere of peace they promote.
Watch Your Mouth! part 2
Having addressed the importance of the tongue, James will now graphically illustrate this principle utilizing several common objects familiar to his readers and even to us. Several of these illustrations can also be found in philosophical writings before the first century (Aristotle, Sophocles, etc.). James will seemingly borrow and baptize these Hellenistic thoughts to suit his purposes in showing the nature of the tongue. If nothing else, these are common and familiar objects for his readers. Nevertheless, these serve to illustrate the importance of the tongue for the believer, especially in how it pertains to the teaching ministry of the church.
James 3.3-12
3 If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well.
4 Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs.
5 So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire!
6 And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell.
7 For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind,
8 but no human being can tame the tongue. It is a restless evil, full of deadly poison.
9 With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God.
10 From the same mouth come blessing and cursing. My brothers, these things ought not to be so.
11 Does a spring pour forth from the same opening both fresh and salt water?
12 Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.
The Power of the Tongue to Direct (3-5a)
James begins with two illustrations which show the tongue’s ability to direct the life of an individual. First, he points his readers to bits which are put into the mouths of horses to “guide their whole bodies.” This sentence begins with “if”(ESV) but is really a statement used to indicate the assumption of some truth. Hence, a reading like “now since…” seems suitable. James is reminding his readers of something they already knew to be true. In fact, James is building on a theme he’s established earlier in this letter (1.26) and which he just made mention of one verse previous (v.2). To bridle the tongue was a common illustration of the time and even centuries before it was used by Plato and Sophocles (Pulpit Commentary 42). Wild horses seem to be untamable. But when broken with bit and bridle firmly in place, he is able to be kept in submission. By using a bit which the animal bites he is under control. So the person who “bites” his tongue, holding his peace, controlling his mouth will use his tongue correctly. Connecting this with the context, the teacher who keeps mastery over his spoken words will not only guide his own body, but will also guide his students in the way they should go. With a horse we guide them from one place to another. Perhaps we guide them from low ground to high ground. So the teacher who uses his tongue rightly will guide himself and his students to the higher ground of maturity. With a horse we would steer them on the path in which they should walk. So a teacher who controls his speech will guide himself and his students in the path of righteousness.
Second, James illustrates the power of the tongue to direct with a ship’s rudder. On clear display is the smallness of the object which directs the larger vessel. As James points out, ships are very large and bulky. Maybe not necessarily an ocean liner, but this is comparative to the very small rudder. It is this least or very small part which is able to steer the much larger ship. This was a common illustration used centuries before by philosophers like Aristotle and Philo (Moo 122).This does not necessarily suggest that James borrowed from these sources or even knew of them, but simply is a testament to the fact of their commonality and prevalence in that culture. That ships are steered by rudders is a basic fact known by most societies. As the pilot directs the ship wherever he wants or needs for the ship to go, he steers the vessel by means of the rudder. Even though strong winds might drive the vessel forward, it is the rudder which directs its course. Again, this illustrates the power of the small tongue to direct the course of a man. The influence of the tongue is great even though it is a small member of the body. In terms of the context of the teacher, the tongue is able to guide a congregation into spiritual health or spiritual harm by what is spoken. No wonder teachers fall under greater judgment!
Before James continues with his illustrations, he first makes a point of application. Just as the bit and the rudder are small parts or members of a much larger body which have a great influence upon the object they direct, so the tongue is a small member of the body of a man but it makes great boasts which has great impact upon the direction of a man. Literally, the word for “boast” means to lift high the neck. This is unusually great confidence in someone or something. Lenski points out that usage of this phrase (“boasts of great things”) is categorically evil when used in other literature but here it is meant only as the possibility of evil.
There are a couple application points to pick up from James here. First, it should be understood that just as bit or rudder controls the course of a horse or ship, so the tongue can control the course of an individual’s life. The “mature man” will learn to control (“bridle”) his tongue and subject the rest of his body. But when the tongue is out of control, it tends to be in the mouth of a person who is undisciplined. Second, even as a bit or rudder can determine the destiny of a horse or ship, so the tongue of a teacher can determine the destiny of a congregation of the Lord’s church. A mature congregation of the Lord’s people will be mark by teachers whose words are controlled and directed (even held captive) by the Spirit infused and inspired word of God. Immature churches are marked by teachers who failed to have their mouth bound by and captive to the God’s word. May teachers in the Lord’s church have their tongues trained by the word of God so that they might direct the congregation to maturity in Christ Jesus.
The Power of the Tongue to Destroy (5b-8)
James transitions now from the power of the tongue to direct to the power of the tongue to destroy. The disproportionate size of the tongue to the destruction caused is graphically demonstrated by the following two illustrations: fire and animals. The previous two illustrations showed that restraint and control could be exercised over the vessel in which the small part was. But now the uncontrolled and unrestrained nature of the tongue is put on clear display through these two illustrations.
Recently, in Arizona, the Wallow fire made national news as millions of acres were set ablaze. Authorities narrowed the origin of the fire to a campground where two men had stayed and had failed to extinguish their campfire fully. They face a severe penalty for this negligence including being banned from national forests for life. We are all aware of the Smokey the Bear commercials warning that “Only you can prevent forest fires.” Some forest fires can be traced to a single cigarette butt. But forest fires are not a modern occurrence; indeed, ancient philosophers frequently refer to ancient forest fires (Virgil, Homer). This pours right into James’ next statement that the tongue is a fire and seems to be the force in back of his saying, “How great a forest is set ablaze by such a small fire!” One might point to a similar statement that is found in the extra-biblical work Ecclesiasticus 11.32: “Of a spark of fire a heap of coals is kindled.”
With a powerful metaphor, James drills the point home even further: “The tongue is a fire.” This is so because it is “set on fire by hell” (Gk ghenna). As a fire, the tongue sets ablaze the “entire course of life” (lit. wheel of birth). This phrase is meant to picture life as a wheel which begins rolling at birth and ceases to roll at death. Using that familiar imagery, James communicates the idea that the tongue sets ablaze not only one life but ignites everything it encounters and rolls over. No wonder James calls the tongue “a world of unrighteousness.” This could be understood in a couple of ways. First, we sometimes say that someone is in a world of trouble or in for a world of hurt, meaning there is a whole bunch of trouble or hurt coming their way. Second, Jesus talked about the “unrighteous wealth” of His day (Luke 16.11). Perhaps James, borrowing a page from his older half-brother, speaks of the unrighteous world in a similar manner. Either way, the tongue has been set in our bodies and though small has the ability to stain our whole body.
James goes even further by adding yet another illustration. Wild animals (lions, tigers, bears, etc.), birds (from the sparrow to the birds of prey), reptiles (including snakes; think snake charmers), and marine animals (think Shamu) are all different examples of the animal kingdom over which man exercises dominion. Further, there seems to be a reference made to Genesis 9.2. All of these various creatures are tamed (present tense) and have been tamed (perfect tense) by mankind. The contrast is therefore quite striking that while man can tame these creatures, his tongue is out of control. “No human being can tame the tongue.” It is not possible for man to get control of his own tongue. Man can boast great things of taming every species of animal under the heavens, but he cannot boast of taming his own tongue. But here is the theological connection for James – man cannot tame the tongue, but God can! Only God can take what is unstable and base (“restless evil”), full of venomous poison ready to kill and bring it under control and continued restraint. Just as man can charm a venomous cobra, God can tame the venomous tongue. Even as man can train a deadly lion, so God can tame the wild tongue. “Death and life are in the power of the tongue” says the wise man Solomon (Proverbs 18.21). No doubt this is something James has in mind when penning these words describing the deadly nature of the tongue.
The Power of the Tongue to Delight (9-12)
James continues his discourse on the dialect by presenting a perplexing paradox. This is something that is familiar to his style (see ch.1). Building upon what he just said about the tongue (the restless or unstable member of the body loaded with poison) and now addressing his readers for the first since verse 1, James zeroes in on what seems to have been a very real issue in the church to which he is writing. The members of the church would show up at the synagogue on Sunday and offer praise to God. Their tongues would bless the Lord and Father no doubt with the highest praise. But then, when the services were over and they went back into the “real world,” they would curse their fellow man. They are seeking for evil to happen to others and vocalize those bad intentions and wishes. In fact, the curse was not just a denunciation of the person but it was the desire to see a person cut off from the presence of God and endure eternal punishment. Some even speculate that these Christians were invoking a curse in the name of the cross! How much more un-Christ-like can one be! So the paradox is quite perplexing – “We bless God for the cross; and then we curse men in the name of the cross” (Pulpit Commentary 50).
Further, James identifies the theological connection – these people that these Christians curse and wish for them to go to hell are the creation of God and bear His likeness. Moo says, “What makes cursing particularly heinous is that the one whom we pronounce damned has been made in God’s image” (128). Even those whom we might curse are important to God. So the greatness of the sin is revealed in the nature of those on whom cursing is pronounced. James sums up the paradox succinctly: “From the same mouth come blessing and cursing.” One of these is natural, the other unnatural. One of these is Christian, the other anti-Christian. Once more with pastoral care and guidance and yet with emphasis and force James admonishes his brethren. “My brothers, these things ought not be so.” Literally, it is neither morally right nor appropriate for these things to keep on happening.
Two more illustrations enter the discussion: fountains and fig trees. The main idea is that fountains and fig trees must produce those things which are beneficial. These are illustrative of man’s proper conduct when it comes to his dialect. Allowing garbage talk to issue forth out the mouth is like a spring producing salt water or like a fig tree bearing olives. These are incongruous. The questions are presented as rhetorical and a negative answer is expected. Of course these things are not so. That is not what these were created for; hence, that is not what man was created for. Instead of salty language from the spring of the mouth, fresh and refreshing water should issue forth. Blessing, especially the Father, is what man’s mouth was made for. Cursing is the antithesis of that creation.
Watch Your Mouth! part 1
James is masterful in his ability to communicate to his first century reader. He will use a form of argumentation common for his time both in the Jewish culture and in the Greek culture. In addition and as we have already seen, he will weave into this rich cultural tapestry the word of God from the Old Testament. “The picture of James that emerges is of a reasonably well-educated Jew who knows his Old Testament and who is well acquainted with Hellenistic-Jewish culture, language and literature” (Moo 119). James has already touched on the words we speak: in 1.19 he exhorts his brothers to be “slow to speak” and in verse 26 an aspect of pure and faultless religion is bridling the tongue. Some even suggest that chapter 3 is a continuation of faith and works with the works being the words the Christian speaks. A Christian’s speech is a major indicator of their maturity. So we see the importance of the tongue.
James 3.1-2 (ESV)
1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.
2 For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.
Teacher was a favorite expression used to address Jesus in the gospels (cf. Matt 22.36; Mark 9.17; Luke 7.40; John John 1.38). As we reconstruct the first century church from what we read in the New Testament, it is evident that many participated in the worship service. From this situation, one can infer that many of those participating during worship sought to put themselves forward as teachers. “’Teachers’ does not mean ‘elders’ in the pastoral office; it refers to members who arise in the meetings in order to instruct their fellow members” (Lenski 599). Some suggest that quite possibly there were selfish purposes and some of the brethren sought prominence, position, and power (see Diotrphes, 3 John 9). Others suggest that perhaps they just wanted to be like the Lord who was known as Teacher. Still others suggest that this is a carry-over from the Jewish culture with their rabbis (these Christians still met in synagogue, 2.2). Whatever the case, there apparently were those who were abusing this role in the church. James has to exhort his brothers (term of endearment) concerning the nature of teaching.
Strictness in Condemnation (v.1). James says that these Christians should stop becoming teachers. The force of the command is shocking. “There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend” (Robertson). As will be seen in the verses to come, wisdom is needed in teaching (v.12). So this is a call for wise teachers, not for foolish ones. Not everyone is mature and has wisdom. Hence, not everyone should become a teacher. Nevertheless, those who are wise among the brethren should teach. James includes himself in this group (“we”). But every Christian should know the sobriety that goes with this role in the church.
Apparently there were several in the church who were assuming the role of teacher too hastily and so James reminds his brothers of a truth they already know (Gk oida). The teacher “will receive the greater judgment.” This is one reason why not everyone should assume this role. There are eschatological implications. When incompetent teachers assume this mantle and disseminate their folly to the rest of the church disaster awaits. “My people are destroyed for lack of knowledge” (Hosea 4.6). “Many wish to be teachers who have more need to learn” (Clarke). Paul identifies this same principle: not everyone has the same gift. In fact, among several other rhetorical questions, Paul asks, “Are all teachers?” (1 Cor 12.29) The expected answer is “no.” Not everyone is a teacher and the reality is that while every member is a gifted person, not everyone has the gift of teaching. Those few who have the gift should not be dissuaded by James; rather, they should all the more use their gift since they are so few.
Stumbling in Communication (v.2). Scripture regularly compares the Christian life to a walk (Eph 4.1; 5.2; 1 John 1.7). To walk closely with God and make it your habitual practice to do what is right is to walk uprightly. When we fail to do what is right (sin), we stumble in our walk. Some even fall and refuse to get up or walk in a completely different (wrong) direction. The word James uses (Gk ptaio) captures the idea of the Christian who sins – he is said to stumble. And James recognizes the frailty of our human condition and even includes himself in this struggle: “We all stumble in many ways.” Contrary to come translations (RSV), this is not addressing how profusely one may sin but the variety of avenues in which we fail. James then gets specific that it is the mouth which he has in mind and the things we say.
This verse is explanatory of the first verse (postpositive gar). James is saying let me tell you why there is stricter judgment for the teacher. The reason is because the mouth or tongue is so difficult to govern and control. In fact, if a man can so guard his mouth that he does not stumble (sin) in what he says (Gk en logo, lit. in word), James says that man is a perfect (or mature) man who can govern not only his mouth but his whole body. The teacher uses his mouth constantly to communicate the word and will of God. This is a grave and sober experience which is not intended to be diminished or taken lightly. In short, not everyone should assume this mantle. Is there a sense in which all Christians are teachers? Certainly. But that is not what is in view here with James.
Holding the Faith, part 2
As mentioned in the previous section, this entire second chapter seems to an appeal from James to his brethren to “hold the faith in our Lord Jesus Christ.” How that shows up is by not showing partiality to people who walk into the synagogue. Built upon the preceding context about treating all people the same (treat all men well, right, justly), James ties all this to the “royal law” which is found in the Bible. He has appealed to their sensibilities, asking pointed rhetorical questions of his brethren. Having shown them the folly of favoritism, he turns their attention to the sinfulness of partiality. He makes an argument based upon the word of God.
James 2.8-13 (ESV)
8 If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.
9 But if you show partiality, you are committing sin and are convicted by the law as transgressors.
10 For whoever keeps the whole law but fails in one point has become accountable for all of it.
11 For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law.
12 So speak and so act as those who are to be judged under the law of liberty.
13 For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.
The Scriptural Argument (v.8-11)
James presents an argument which is intended to be somewhat of a test for his readers which answers the question as to which camp they belong to – the “well-doers” or the “transgressors.” The method he uses to communicate this is “on the one hand…on the other hand…” Coupled with an appeal to Scripture (Lev 19.18) and James’ argument packs a powerful punch.
It seems best to understand the “royal law” as being distinct from the Scripture passage. There are those who say that the “royal law” is the heavenly legislation issued by the King of heaven contained in the book of Leviticus. However, while James quotes from the Old Testament, his habitual practice is to reference Jesus in making exhortations to his fellow Christians. Indeed, Jesus sums up the Law and the Prophets in “love the Lord your God” and “love your neighbor as yourself” (see Matt 22.37-40). While rooted in the Scripture and reaffirmed by the Savior, the “royal law,” which is synonymous with the “perfect law” (1.25) and “the law of liberty” (v.12), seems to be that kingly law issued by the King of Kings whereby the citizens of His kingdom walk.
Realization (v.8-9): James says that on the one hand, if you “fulfill” the “royal law” which is codified in the Scripture (Lev 19.18), “you are doing well.” On the other hand, if you are showing partiality, you work a sin and are shown to be a transgressor. James is calling for his brethren to realize the seriousness of showing partiality – to do so causes you to stand convicted before Almighty God as a transgressor, that is one who over steps the boundaries. But to fulfill (stronger than “keep” in v.10) the royal law is to live “according to the Scripture” – “You shall love your neighbor as yourself.” In this James shows (even as Christ did through His teaching) that the royal law which is the law of the kingdom of heaven “does not replace, but takes up within it the demand of God in the Old Testament” (Moo 94).
What a fantastic thing James has called his fellow brethren and even the church today to especially when we consider it in the context of the teaching of Jesus. Our neighbors would not only include our Christian brothers, but also “perfect strangers” (Luke 10.29-37) and even our enemies (Matt 5.43-44). But to “fulfill” or “complete” the royal law according to the Scripture carries the blessing for the Christian that he/she is doing well (present tense). In other words, you are making it you habitual career to do that which is well pleasing to God. Indeed, one does the very thing for which he was made – obedience to the King. There is a rightness to keeping the law.
Explanation (v.10): Verse 10 begins with “for” (Gk gar) and carries the force of “let me tell you why.” James seeks to explain why showing partiality carries such a heavy penalty even causing one to stand condemned by the law as a transgressor. Most scholars believe this verse has a Talmudic reference: “If a man do all, but omit one, he is guilty for all and each.” Perhaps James, the good Jew that he was, was familiar with Talmudic teaching and knew that his readers were equally versed to some degree. However, this seems to a principle linked with the word of God. Israel was to keep all of God’s Law (Lev 19.37). Jesus touched upon the need to keep the whole law (Matt 5.19). James is merely saying “amen” to what God and Christ have already issued. Further, what is seen in this verse is the unity of the “whole law.” Someone has said that the law is a golden chain whose completeness is broken if you break one link. The unity of the law lies in the Lawgiver – He is One (cf. Deut 6.4). So failure at one point (in this case a very major point – love) leaves one “guilty of all.” That is, he has become and stands guilty before God.
Illustration (v.11): James’ illustration is thoroughly Jewish. It was common for a rabbi or in Jewish texts to juxtapose two commands – one “light” and one “heavy” – to show that it is equally serious to violate either. But James cuts right to the heart taking two commandments from the Ten Commandments of seemingly equal “weight.” It is interesting that he uses these two commandments: in chapter 4 he will call his audience “adulterous” (4.4) and Jesus’ own teaching concerning the sixth commandment equates anger with murder. Seemingly James is calling his brethren who show partiality essentially murderers (cf. 1 John 3.15). Nevertheless, he uses these two commandments to make a point: violation of one commandment is tantamount to violating (transgressing, going beyond) the whole law. You may not commit adultery, but if you murder you have transgressed the law. It almost smacks with James’ intensity characteristic in this work – by your partiality you are murdering!
A Salvific Appeal (v.12-13)
Having laid the groundwork concerning holding the faith and how that shows up manifesting love for one’s neighbor which is fulfillment of the royal law of the kingdom, James reaches a crescendo in which he makes an appeal to his brethren. Two present imperatives are given in verse 12: speak and act. James is calling for these Christians to make it their habitual practice to speak and act in such a manner that is in keeping with 1) the coming judgment and 2) the law of liberty.
First, the perfect and royal law is also the law of liberty (or freedom) for by it one is liberated from the yoke of bondage (Law of Moses, cf. Gal 5.1), either bondage of the Law or bondage to sin, death and hell. This is the law of the kingdom set down by the King of Kings. It is not freedom to do (anything and everything); it is freedom to be (children of God, disciples). So in light of the law of Christ, be mindful of your mouth and your manner.
Second, be aware of the coming judgment. At the judgment, the law of Christ will be our standard for judgment. So if we have been merciful, mercy will be shown us (Matt 5.7). If not, then the law has no mercy for us. This is wrapped in the context of partiality shown in Christian meetings to the rich and not showing mercy to the poor. How you treat visitors in the worship can have an effect on the judgment day. Hence, James’ final ejaculation in verse 13: “Mercy triumphs (or “glories”) over judgment.” That is to say our showing mercy in this life is proof positive of the Christ living in us and through us. This union with the fulfillment of the law, our Lord Jesus Christ, will be our only plea at the final judgment. How vital it is, then, to show the mercy of Christ to all men. At the judgment we will cry “mercy”; but have we shown mercy ourselves? If we have, then God’s mercy will triumph on our behalf at the judgment. John Chrysotrom says, “Mercy is clothed with the divine glory and stands by the throne of God.”
Holding the Faith, part 1
On August 28, 1963, Dr. Martin Luther King Jr. delivered a speech at the Lincoln monument in Washington, D.C. which resonates even to today. “I have a dream…” Luther would exclaim and then proceed to describe his dream for America at large. One aspect of that dream was that his children would not be judged based on race and skin color but that they would be judged “by the content of their character.”
James, half-brother of Jesus and historically the bishop of Jerusalem, has a dream for the church in the first century which resonates even to the church of the present-day. James’ dream is of a church which does not judge a person because of their riches, rank, or race, but that all Christians would show no partiality toward one another. The Lord Jesus Christ did not show partiality (Luke 20.21) and those who hold their faith in Him will do likewise. Indeed, this is a divine attribute which God calls His people to walk in. James’ Jewish readers would no doubt know Leviticus 19.15: “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness you shall judge your neighbor.” There is a principle in the word of God of which James reminds his brethren.
James 2.1-7 (ESV)
1 My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.
2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in,
3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,”
4 have you not then made distinctions among yourselves and become judges with evil thoughts?
5 Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?
6 But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?
7 Are they not the ones who blaspheme the honorable name by which you were called?
Once more, James regards his readers as his “brothers.” What is communicated is a sense of family and partnership. “We are in this together.” This, too, is a habitual title used by James for his fellow countrymen and fellow Christians. By physical and spiritual heritage, they are brothers. Once more the shepherd heart of James is seen and he works to correct his brethren’s wrong thinking and practice. James will use “partiality” or “favoritism” (HCSB, NASB, NIV, lit. “receiving the face”) to seemingly tie together the faith one professes and the works which he/she does which we read about towards the end of this chapter. But first, James calls upon his brethren to cease and desist in making distinctions and showing preferential treatment to individuals based on external circumstance – wealth, social class, rank, and/or race.
The Principle (v.1): The focus is on faith in Christ and holding fast that faith. In fact, the imperative in this verse is not “show no partiality” but “hold the faith.” This faith’s object is “our glorious Lord Jesus Christ” (NASB). James here attributes the same Shekinah glory of YHWH God to Jesus. So once more, as was seen in 1.1, James puts Jesus on par with God Almighty. In fact, one scholar says this construction is similar to when Jesus said the He is “the way, the truth, the life.” Hence, James sees the Lord Jesus Christ as simply “the Glory.” Based on the foregoing section which dealt with “pure and undefiled” religion before God, James no doubt is speaking of the Christian religion. Part of the Christian faith is imitating and mimicking the Lord. As He showed no partiality while on earth, so His followers (disciples) show no partiality among men. James now develops this idea with a series of questions for his readers.
Question 1: Haven’t you made gross distinctions? (v.2-4) He begins with a hypothetical situation. Perhaps, though, it was not as hypothetical for these Christians as for us. This may have been something James had seen far too often take place in the synagogue (Gk sunagogen). He had been in far too many meetings with his brethren and had seen this far too often (v.6-7 seems to indicate this is really going on). Here enters a rich man – he has a gold ring on his finger (lit. gold-fingered) and with splendid (lit. bright) clothing all of which indicates his opulence. Then here enters the poor man – no ring and in shabby (lit. filthy) clothes. Both of these men, visitors the same, walk into the synagogue to hear the Law read, to worship, to pray. But how they are treated is very different.
The rich man is given special attention and looked upon with favor. He is given the proverbial “best seat in the house.” This might have been seat near the front, by the rostrum, or even on an elevated place draw great attention to him. The poor man, on the other hand, is treated poorly: he is not offered even a chair but told either “stand over there” or “sit at my feet.” This is degrading and disgraceful! More than that, these Christians have “become judges with evil thoughts.” This is not godly or Christ-like. These evil thoughts have lead to unjust distinctions among men. James’ question is rhetorical then: of course you have done this! Thus, truly Christian behavior must flow from a wholly Christian heart and mind.
Question 2: Hasn’t God made a choice? (v.5) Again, the pathos of James bleeds from the pages of Scripture as he pleads with his “beloved brethren” to “listen!” He then reveals a principle or truth which his readers should have been very familiar with: “has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom”? Again, a rhetorical question: yes, He has. The “poor in the world” seem to be those people who are destitute, without wealth. They stand juxtaposed to the “rich in the world.” By worldly standards, they are poor; before God, they are “rich in faith” which is invaluable and far superior to any worldly good. In addition, they are heirs of the kingdom. Their inheritance is the rule and reign of God in their lives and forever more. This reign of God is a sure promise from God. If anyone loves Him, they become heirs of the rule of God in their lives.
It would seem that this is a reminder to the readers. Perhaps they were a church composed of the poor who had responded to the gospel. So the rebuke is somewhat striking: what if God treated you the way you treat others? Further, there is a blessing attached with the impoverished. Jesus in the sermon on the plain said, “Blessed are the poor, for theirs in the kingdom of God” (Luke 6.20). It is the poor who have the gospel preached to them during the earthly ministry of Jesus (see Matt 11.5). There seems to be a predisposition toward faith in God and Christ if you have not the wealth of the world. My mother says, “When you give a man who has everything Jesus, you’ve given him nothing; when you give a man who has nothing Jesus, you’ve given him everything.” So, why the distinction, brethren? Why are you keeping them from the kingdom when God has made their journey easier or shorter than the rich?
Question 3: Aren’t the rich oppressing you? (v.6) Besides all this, James reminds his brethren of the reality of the situation and the irony of it all. The rich are oppressing these Jewish Christians and putting them in dire straights. The rich are dragging these Jewish Christians off to court to bring slanderous accusations against them. So these are the people they honored while they dishonored and treated shamefully the poor.
Question 4: Aren’t the rich opposing Christ? (v.7) And if personal oppression were not enough, James reminds his brothers that the rich are also speaking evil (i.e. blaspheming) against the name of honor, that is, the name of Jesus. So these Christian slandering, Christ swearing rich people are the very same people these individuals these Jewish Christians were treating honorably all the while the poor fellow is treated shamefully. I believe it is important to note that James is not necessarily condemning the good treatment of the rich. Christians are commanded to “turn the other cheek” when slapped (see Matt 5.39). However, James is using that action to condemn the shameful treatment shown to the poor by his brethren. That is the injustice James seeks to rectify. How are you going to treat those who hate the kingdom better than those who are not far from the kingdom? If you are going to treat the rich well, in likewise manner, treat also the poor well. After all they are elected by God to be rich in faith and enter the kingdom.
