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.

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.

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.

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.

Chapter two is dealing with “faith” and holding or having (the) faith (v.1, 14). In fact, while not entirely evident in English, in the original language, James will use the same verb (Gk echo, to have, hold) when presenting the imperative command (v.1) and now in touching on what the obligations of faith are he uses it again (v.14). James’ teaching concerning faith is straightforward: it must be coupled with works. “Faith by itself, it if does not have works, is dead” (v.17). Shocking! No doubt the first century readers would be scandalized by this announcement. Indeed, some (many?) today are likewise incredulous over this. Nevertheless, James is explicit – faith must work or be active.

James 2.14-26 (ESV)
14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?
15 If a brother or sister is poorly clothed and lacking in daily food,
16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that?
17 So also faith by itself, if it does not have works, is dead.
18 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works.
19 You believe that God is one; you do well. Even the demons believe—and shudder!
20 Do you want to be shown, you foolish person, that faith apart from works is useless?
21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar?
22 You see that faith was active along with his works, and faith was completed by his works;
23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God.
24 You see that a person is justified by works and not by faith alone.
25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?
26 For as the body apart from the spirit is dead, so also faith apart from works is dead.

The central theme of this section is that holding the faith includes works. To use the language of James, he argues that faith cannot be separated from works. Faith without works is dead faith which is really no faith at all. Once more the shepherd heart of James is on display as he writes to exhort his “brothers.” James begins this section with rhetorical questions: What good is it or is there any advantage to claiming to have or hold the faith but not have works? Can this kind of faith save a person? In other words, can profession without practice save someone? The answer anticipated by James is “no, it cannot.”

James writes to correct his brethren who have swung from one extreme in Judaism to another extreme in Christ. Adam Clarke puts it this way: “As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme” (emphasis original). As he has been doing so now James does once more to exhort his brethren to not only be hearers of the word but to put that word into practice (cf. James 1.22, 25) and thereby “hold the faith” (2.1). Now James will illustrate this principle several ways for his brethren.

Practical Illustration (v.15-17)

Perhaps indicting his brethren of behavior known to happen when they meet in the synagogue (see v.2), James begins with an illustration from life and practice. The “hypothetical” is of a brother or sister (that is, a fellow Christian) who is clothed scantily (lit. naked) and is on a regular day-to-day basis lacking in nourishment. The example may not be as extreme as it may seem. The early church was composed of many poor people, especially the church in Jerusalem (see Romans 15.26). James is probably pulling from everyday experience for these Christians. It is fitting that in this context of “mercy triumphs over judgment” James would insert this example of showing mercy to the brothers.

Here is a destitute Christian brother or sister. What seems to have been the typical response of those to whom James writes? Merely a word from one brother to another: “Go in peace, be warmed and filled” (v.16). Three imperatives are given which meet none of the needs. “Go in peace” is a common Jewish farewell which Jesus used after healing (Mark 5.34) and forgiving (Luke 7.50). No doubt James readers would make the connection. However, this farewell without meeting the needs of a brother or sister is meaningless. Rather, the imperatives to “warm yourselves and fill yourselves” are given. No food, no clothing; nothing needful for the body. James asks, “What good is that?” It is once again rhetorical – it is no good!

From this example James reasons to the same principle he began this section with: faith without works is dead. A faith that talks but is void of action is of no value or benefit to 1) God, 2) those in need, and 3) the one possessing it.

Theological Argument (v.18-19)

Apparently James anticipates objections to his previous illustration. “Someone” among the recipients might challenge James on this point. This could be a false teacher among the readers. Some scholars say that early antinomian (anti-law) roots might be in place in the church when James is writing. There are some who say James is merely presenting two parties – one who has faith (without works) and another who has works (from faith). Still others say that James is pitting himself against the one who assures “faith only” proponents they are just fine.

It seems best to understand this passage as a strong objection to James’ conclusion (v.17) that faith without works is dead (“But” in the Greek is alla which is stronger than just de). He seems to be lined up with the fellow of verse 16 who has words but no deeds for the destitute brother. This person is “one of you” or from among the church to which James is writing. It is this person (“You”) who is claiming to have faith in light of James’ (“I”) works. We might rework this verse to read: “But some (among you) will say (that) you have faith and I have works.”

James’ reply is swift and cutting (as many of the statements in James are). “Show me your faith without works and I will show you from my works of the faith.” It is interesting that there almost seems to be a contrast between the faith this person claims to possess and “the faith” which James has and charges his brethren to hold to as well. “The faith” will be accompanied by action; the faith of the opponents will be workless.

This kind of faith which talks but does not act may even confess belief in God. Every good Jew would be familiar with the Shema (Deut 6.4) – YHWH is one. James seems to be alluding to this passage with which his Jewish brethren would have been familiar. This person may believe in Jesus, the virgin birth, the inspiration of the Bible, heaven, hell, the final coming of Jesus, the Holy Spirit, and the church of Christ. All of these doctrines are important and one does well to believe them. That’s what is so dangerous about this faith void of action: it is almost true faith. But in the end, no matter how many doctrines one may affirm and assent to, faith without works is demonic faith. “Even the demons believe – and shudder!” They’re extremely afraid. So terrified that their hair stands on end! Assent to truth is not enough; faith must be coupled with action.

Scriptural Argument (v.20-25)

James now turns his reader’s attention to two Scriptural examples to further and finally deliver his point concerning holding the faith. There almost seems to be a sense in which James is carrying on his conversation with his opponent begun in verse 16. He refers to the empty-headed man (“O foolish person,” ESV; “O ignoramus,” NAB). This man is empty because his argument is empty. James asks yet another rhetorical question of him: And do you wish to know that the faith without works is useless (esp. in regards to salvation)? The answer should be “yes”; a “no” would condemn them. James once more puts on display his heart in beseeching his brethren to put aside their unwilling hearts and put on works from faith.

First Example (21-24): James begins with Abraham, the “father” of the faithful. Once more, as is now common in James’ style, he asks a rhetorical question: “Was not Abraham our father justified by works when he offered up his son Isaac on the altar?” (ESV) The reply would of necessity be “yes, Abraham was justified by works in this action.” This account from Genesis 22 shows how faith “works together with” works in order to add what is yet lacking in order to render a thing complete (v.22). What is fascinating is that James views Genesis 15.6, which he quotes in verse 23, as somewhat prophetic for he says “the Scripture was fulfilled.” Only when Abraham lays his son on the altar and considers him as good as dead (cf. Heb 11.19) is faith “completed” or “made perfect” (ASV) by his works. So James answers his brethren who had totally internalized faith with no outward manifestation of that faith by essentially asking, “Where’s your sacrifice?”

The language used by James about justification should be noted. Abraham was “justified” by works and righteousness was “counted” to him. Both of these are passive voice verbs. That is, Abraham is being acted upon from without, i.e. by God. While Abraham did works in obedience to God, it is God who does the justifying and the counting. Even the completion of faith is a passive voice verb – while Abraham has faith and puts that faith into action, God does the completing or perfecting of that faith. This seems to be expressed in God’s words to Abraham: “now I know that you fear God” (Gen 22.12). Through the test of Abraham, God made his faith complete.

From this first and brilliant example James concludes, “You see that a man is being justified from works and not from faith only” (v.24). Abraham had been declared righteous in Genesis 15, before he had a son. As a righteous man, he maintained his justified standing by obedience to God in offering up Isaac in Genesis 22. By his obedience to God, Abraham was styled a friend of God, a moniker which remained with him throughout Scripture (2 Chron 20.7; Psa 25.14; Isa 41.8). So James, speaking to his Christian brethren, explains that while they may have been declared righteous at the baptistery, saved people manifest their faith and continue to be justified by God by maintained obedience. If Christians would be friends and remain friends of God (like Abraham), then faith must manifest itself in actions, namely obedience to the word of God.

Second Example (25): As if Abraham’s example was not enough, James turns his readers’ attention to a more unseemly example – Rahab the prostitute. Like Abraham, she was justified by God when she sent the messengers from Israel by another way. Literally, she hurled them out by a different way they came, i.e. they came in the door but had to leave through the window. It is interesting to note that she never lost the title of “prostitute,” even though she was justified. Also, according to Jewish Midrash, Rahab married Joshua and became an ancestor to Jeremiah and Ezekiel. That may be just tradition, but we do know she finds her way into the lineage of Christ (Matt 1.5).

Why Rahab? James has been and will continue to deal with the rich and poor, the elites and the emarginated. This seems to be yet another example of this. If they missed the point in Abraham, they would get it with Rahab. Indeed, the contrast is striking. “Abraham was a Jew, and the father of the chosen nation; Rahab was a heathen woman. Abraham had for many years received a special training in the school of faith; Rahab had enjoyed no training at all. Abraham was a good and pure man; Rahab had lived a loose and sensual life. Yet this degraded Canaanite obtained ‘like precious faith’ with the illustrious patriarch” (Pulpit Commentary 39). She’s part of the faithful. So too those who align themselves with God whoever they may be and whatever their background can likewise find justification from God.

Conclusion

The conclusion of the whole matter is found in the final verse of chapter 2: “For just as the body without the spirit is dead, so also faith without works is dead” (NASB). This is the point James has been making throughout this epistle thus far. He has exhorted his brethren to be doers of the word (1.22). He has spoken about pure Christian religion (1.27). He has exhorted them concerning holding the faith (2.1), especially in terms of how we treat one another (2.2-7). To love one’s neighbor is a call to put faith into practice (2.8). And now showing mercy to brethren (2.15-16) is used to further drive this point home. To allow faith to expire by not doing the works of God is just like a dead body. There is no life in that faith. But a living faith will be active in actions which promote the will of God.

This is a problem which apparently has plagued the church since the beginning. Toward the end of the first century, the church in Sardis was guilty of failing to couple faith with works. Jesus told them, “Wake up, and strengthen what remains and is about to die, for I have not found your works complete in the sight of my God” (Rev 3.2, ESV). Church growth experts and statisticians bemoan the fact that the church today is dying. The prescription for the dying church of today is found in the words of James and Jesus. Wake up! And do the justifying works of the kingdom 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.”

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.

Admittedly, religion can be bad. Scripture talks about “worship of angels” (Col 2.18) where the same word for “religion” (Gk. threskeia) is used. Also, there is “self-made religion” (Col 2.23). However, just because religion can be perverted does not mean that religion should be completely abandoned. To the contrary, Scripture speaks of “pure and defiled religion” which one performs “before God” and which He apparently accepts. So instead of abandoning religion, should not Christians today be working to recapture the essence of true, pure, undefiled religion before God?

James has been moving his readers along in this section to this point. The focus has been on the “word of truth” (v.18), “the implanted word” (v.21), “the perfect law, even the law of liberty” (v.25). The call has been for the Jewish Christians to not only be hearers of the word but to do what it says and put it into practice. What does this obedience look like? In verses 26-27, James gets intensely practical by pointing out that the Christian’s religion is tied up in several actions he/she does before God.

James 1.26-27

26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.
27 Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

The words used here for “religious” and “religion” are threskos and threskeia respectively. The first word appears nowhere else, either in the New Testament or in extra-biblical material. James appears to have coined a new and unique term. The latter word is used elsewhere in the New Testament and in various Greek works. It means piety, God-fearing, and also touches on the outward acts of worship in which one engages. James presents a staggering conclusion: the true test of religion is to be found in obedience to the heard word. Flowing from the discussion about doers who act or work, James presents both the good and bad side of religion.

Worthless Religion (v.26)

Worthless religion is work-less Christianity. The Christian is God’s workmanship “created in Christ Jesus for good works” in which he/she is to walk (Eph 2.10). The Christian is saved by grace through faith (Eph 2.8); this is a faith which works the works of Christ. Without these works, our religion is “worthless.” This word worthless is no doubt chosen on purpose. This word is used constantly in the Septuagint (LXX) to speak of the gods of the nations; these gods are “worthless” or “vain.” They stand juxtaposed to the one true and living God. So too religion that is lived not in accordance with the revealed word of God is likewise “worthless” or “vain.” Truly, it is a form of idolatry, indeed, the worst kind of idolatry – self-deification. God and His standard have been abandoned and man and his standard have replaced Him. One may think wrongly that he is a religious, pious, God-fearing person. But if his actions run contrary to the word of God, in reality his religion is empty, void of the power of God’s word. It has become nothing more than worthless idolatry.

Specifically in this context, James addresses one aspect of the Christian’s religion that if absent makes it worthless: control over speech. This has already come up with James (v.19, “slow to speak”) and will come up again (3.2-12; 4.11-12). This is a key component to living like Christ. It is an ingredient to obedience to the word of God. If one does not “bridle his tongue,” a metaphor picturing a horse being lead by a bridle, then his religion is “worthless.” There seems to be an allusion to Psalm 39.1 here which speaks of muzzling the mouth. In addition, this person is self-deceived. He is lying to himself! The importance of taming the tongue is seen here. Here is a very vital component to living life in accordance with the word of God.

Too many Christians today wreck their religion by failing to bridle the tongue. In fact, far too often our speech mimics the world’s rather than Christ’s. How many among the brethren show up Sunday morning and sing praise to God only to revert to “sailorspeak” Tuesday afternoon? Thus, they have an appearance of godliness but deny its power (2 Tim 3.5). “They profess to know God, but they deny him by their works (Titus 1.16). “My brothers, these things ought not be so” (James 3.10b). Christian, clean up your mouth lest your religion be found to be worthless.

Worthy Religion (v.27)

James points his brethren to worthy religion. This religion is worthy because it is able to be “before God.” The reason it can be before our God and Father is because 1) it is in accordance with His and therefore 2) is pure and undefiled. These words have to do with precious stones or gems. “Pure” is to be from anything which would soil the appearance (i.e. with a stone, dirt). “Undefiled” is to be free from deformity or defect (i.e. in a gem, blemish). Hence, this religion is presented both positively and negatively. But it is also religion “before God.” The Greek word for “before” (para) can also mean “beside.” In this instance, it seems to indicate that this is religion “with” God and from His perspective. He is right there beside us, with us as we seek pure and proper piety patterned after the Prince of peace. Two areas of concentration are presented for the Christian to pursue. Note that our duty to our fellow man is placed before our duty to self.

Pure religion consists in the exercise of active benevolence in a world of suffering. “To visit orphans and widows in their affliction” (ESV). Here is imitation of the Father. Indeed, even in Jesus ministry He spoke to disciples, urging them to “be merciful, even as your Father is merciful” (Luke 6.36). God has always been concerned for the orphans and widows. In the Law, the Israelites were instructed not to reap the edges of their fields, go back for a sheaf left in the field, or beat the olives from their trees for these were for “the poor,” “the sojourner, the fatherless, and the widow” (Lev 19.9-10; Deut 24.19-21). When the Israelites neglected to care for the fatherless and widows, God pronounced judgment and called for repentance (See Isa 1.16-17; Micah 6.8). Thus, God has always been concerned about the orphans and the widows (Psa 68.5). Under the Christian dispensation, this has not gone away and James reminds his brothers of this important fact. In fact, to exercise this religious function is to imitate Christ who “went about doing good” during His earthly ministry (Acts 10.38).

Truly, then, obedience to the word and to be a “doer that works” (v.25) is to take care of the widows (those bereft of husband) and orphans (those bereft of father or mother or both). But what does that mean? Digging even deeper, the word which James uses here for “to visit” is also used in his speech in Acts 15 (verse 14). “God visited the Gentiles” and Simeon (Peter) related how God did that: by sending Peter to preach that they might hear and believe the gospel, ultimately resulting in their reception of the Holy Spirit. Hence, God visited the Gentiles by sending part of Himself, the Holy Spirit, to be with them. In the same way, James points Christians to service beyond proxy (i.e. sending money and gifts, etc.); physically go and be with the orphans and widows. Examine their plight. See it with your own eyes. Be there with them and for them “in their affliction,” that is, suffering. Suffer with them (see Rom 12.15). As a shepherd of the church, no doubt James had suffered with many widows and cared for many suffering orphans. Out of that experience, he calls for his brethren to unite around the suffering ones of their number. Note that orphans come before widows. Adam Clarke says, “This is the religion of Christ. The religion that does not prove itself by works of charity and mercy is not of God. Reader, what religion hast thou? Has thine ever led thee to cellars, garrets, cottages, and houses, to find out the distressed? Hast thou ever fed, clothed, and visited a destitute representative of Christ?”

Pure religion consists of the maintenance of personal purity in a world of sin. “To keep oneself unstained from the world” (ESV). “To keep” is a military term for when a prisoner was kept under guard by soldiers. James calls his Christian brothers to fortify themselves and be ever watchful for pollutants from the world (cf. 1.14-15). This present tense infinitive carries the weight of something like “keep on keeping on being free from spot.” The Christian’s habitual practice is to be free from stain from the world. This is more than dirt of course; James is speaking metaphorically about moral purity. This fallen world is full of dirt and dust, grime and grease, slime and sludge which bespatters the best of men. But a life which seeks to imitate Christ’s moral uprightness and be free from the vices of mankind practices a worthy religion with God.

So James calls Christians to live in the world an unworldly life (see John 17.11, 14). This kind of religion is pure in the eyes of God. It seems clear from these verses that James was writing to a people who believed in Jesus but did not practice their devotion in their lives. They were deceived, even self-deceived about the true nature of Christian religion. They believed they were saved without the practice of true Christian religion. How many today believe the same thing! James will reach the pinnacle of this thought in chapter two when he writes “faith without works is dead” (2.26). Or to borrow the language this context: religion without action is worthless.

Christians are to be hearers of the word, but our duty does not stop with hearing only – “be doers of the word.” This is tied directly to what Jesus taught during His ministry (cf. Matt 7.24-27; Luke 6.46-49). He taught his disciples to hear his word (Luke 8.8, 10-15, 18, 21) and also put it into practice (Luke 11.28). So here is James, half-brother of Jesus, continuing the teaching of the Lord Jesus Christ as he exhorts his fellow countrymen and brothers in the faith toward not only hearing the word of God but also putting it into practice.

James 1.22-25
22 But be doers of the word, and not hearers only, deceiving yourselves.
23 For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror.
24 For he looks at himself and goes away and at once forgets what he was like.
25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

The Injunction (v.22)

James saw it in his day. The Jewish Christians to whom he writes apparently had become lax in doing the word. Or worse yet, they had heard the word, believed it, but had put it to no practical use. They showed up at the synagogue to hear preachers reason with the Jews concerning Jesus as the Christ. They met Sundays with their brothers and sisters and heard bishops and evangelists proclaim the word. Their profession, though, had become an empty form. They were merely hearers only, adopting a downright antinomian worldview. By the end of the second chapter, James will have set this monstrous distortion aright.

So James puts pen to parchment and calls upon his brethren to remind them that the sum of Christian duty is more than hearing only. James is not against hearing; indeed, it is vital to a Christian. However, to be a hearer only is self-deceptive. These Christians have been convinced by false reasoning that hearing only is enough. They have reasoned falsely and been deceived. James sets this straight by explaining that action is necessary – “be doers.” This is an imperative command. Stop being self-deceived and believe the truth: hearing is good but it must be coupled with action. “Do what it says!” (NIV)

This is nearly identical to what Paul says in Romans 2.13: “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (ESV). While Paul speaks to a different context concerning the Law of Moses, James makes a similar argument for the greater “law of liberty.” If this were true concerning the Law, much more is it true for those in Christ Jesus!

“Very many hearers of the gospel are not sufficiently upon their guard against the dreadful danger of being ‘hearers only’” (Pulpit Commentary 17). They sit in pews every Sunday. They hear sermons every week. Their talk may even be full of “church talk.” But ultimately their life is void of transformation from having put into practice the word. Thus, they dwell in a state of false, carnal security.

An Illustration (v.23-24)

James next uses a very simple yet profound metaphor to further make his point and wake up these slumbering saints. To illustrate someone who is a hearer only, he uses the image of a person looking into a mirror. While this person looks intently into the mirror at his face and sees its features. Perhaps there are some blemishes, flaws which need to be corrected. Perhaps there is dirt which needs to be cleaned off. Whatever the case may be, it is the careful investigation which is highlighted. Time was spent looking into the mirror to see what he looks like. But as soon as he goes away having looked at himself, he immediately forgets what he saw. Hence, any blemish goes uncorrected, any mar is not cleaned. In addition, the man forgets his entire appearance! What he is like is not remembered. The very face he was born with is forgotten. How absurd!

That’s what it is like when you hear the word only and do not do it. You look into the perfect law and see what you are to be like – you are to be like Christ. Any flaws or character defects are found out. Any moral filth is identified. Your overall character is derived from what you see when you look into the perfect law. But as soon as the hearing is over and the doing should begin, you turn away from the mirror and forget what you are to look like! You forget Christ! A Christian who forgets to look like Christ? How absurd!

The Incentive (v.25)

Here in verse 25 we find the beatitude of the persevering. We have been born of the perfect law of liberty (see v.18), the word of truth. This perfect law is a perfect gift from our perfect God. The one who looks into this law and continues in a state of activity (perseveres) with it; the one who is not a hearer characterized by forgetfulness, but rather is a doer characterized by putting this gospel into action; the one hearing the word and doing it will be blessed. Just as the one who is steadfast under temptations is congratulated, so too the one who is steadfast is doing and keeping the law of liberty is congratulated. In other words, God looks with favor upon those who are doers of the word. In the very doing of the word God there is blessing! Alford says, “The life of obedience is the element wherein the blessedness is found and consists.”

On persevering Matthew Henry puts it this way: “when we are not forgetful of it [God’s word], but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour (sic), and model the temper of our minds by it.” It should be noted that scholars are careful to distinguish between being blessed for the doing and being blessed in doing the word. As the Psalmist says, in keeping the Law of the Lord “there is great reward” (19.11). Adam Clarke on this passage cites the sayings of the Jewish Fathers: “There are four kinds of men who visit the synagogues, 1. He who enters but does not work; 2. He who works but does not enter. 3. He who enters and works. 4. He who neither enters nor works. The first two are indifferent characters; the third is the righteous man; the fourth is wholly evil.” Perhaps James has this Jewish saying in mind when he writes this passage calling his Christian brethren to the high calling of Christ.

There is a Rabbinic saying: Talk little and work much. Also, “The righteous speak little, and do much; the wicked talk much, and do nothing.” And “If speech is silver, then silence is golden.” Perhaps James has these in mind and assumes his primarily Jewish audience will make the connection when he pens this section of the epistle.

“We have two ears and one mouth so we may listen more and talk less.” – Epictetus (55-135 AD), Greek philosopher. Unfortunately, some people have this backwards – having two mouths and one ear (and usually end up with both feet in their mouths!). In America, where the first amendment guarantees us the freedom of speech, we believe it is our God-given right to express any and every opinion no matter what the consequences. We are slow to hear, quick to speak, and quick to become angry. We have it all backwards. James writes to Christians to exhort them to a lifestyle where God’s word and not man’s word is of primary importance.

James 1.19-25

19 Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;
20 for the anger of man does not produce the righteousness of God.
21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

The Requirement

James gives several imperatives in this section. The first begins verse 19: “Know.” This is from oida, that knowledge which is certain and refers back to what James has just covered. His “beloved brethren” know about the begetting power of the word of truth. This is a truth that have come to know and continue to know (perfect tense) concerning the word of God. “But let every man be…” begins the list of three imperatives.

A Swift Ear: Bookended by statements which have to do with the “word of truth” (v. 18, 21), it seems best to understand this swiftness in hearing in regards to the word of God. It is the word of God which is “truth” and saves souls. Certainly every person, Christian or not, should be quick to hear the word of the Lord. Tragically, most people have turned a deaf ear to God’s word. Even Christians, whose love has grown cold, are no longer swift to hear. It seems that some of those to whom James is writing fall into this category (cf. v.21).

A Slow Tongue: James is not advocating John Wayne talk, but is calling for a lifestyle which thinks before it speaks. How does this relate to the Word? First, I think of a Christian’s prayer life where we communicate or talk with God. Someone has said that if we are going to talk with God, it’s a good idea to let Him talk first! So we quick to hear God’s word and then speak to Him. Keep God in the proper perspective and remember He is God in heaven and you and human on earth. “Let you words be few” (Ecc 5.2). Second, in this context of temptations, do not be hasty in ascribing blame to God. In fact, as already seen, do not do that at all. So be slow when accusing God responsibility concerning temptation.

Truly, this is a difficult task. A modern proverb derived from Scripture, even from James, says “To control speech is to control self.” Later in James he says, “if anyone does not stumble in what he says, he is a perfect man, able to bridle his whole body” (3.2). Speech control, then, is the supreme example of self-control.

A Serene Temper: Slowness to anger is more than just great advice in self-improvement. To be slow to anger is divine for God Himself possesses this characteristic (see Ex 34.6; Num 14.18; Neh 9.17; Psa 86.15; 103.8; 145.8; Joel 2.13; Jonah 4.2; Nahum 1.3). James does not prohibit anger entirely, but he does warn that anger must be kept under control. One should not have a quick temper; one should be of such a mind that he thinks carefully before becoming angry. Is this worth getting exciting about? If not, why get angry? If it is, manifest the character of Christ in the situation, i.e. sin not.

The Reason

Christians are to be models of these three qualities to people in the world. Of all the people on earth, Christians should be leading the charge in demonstrating swiftness to hear, slowness to speech, and slowness in becoming angry. We manifest the light of the world in our lives when we are and do these things. Or, as James explains, we put on display for all to see the “righteousness which God requires” (ESV). It is not that when we get angry God is more or less righteous; it is that when we get angry, the product is usually not toward an upright life which God calls us to. Barnes says, “The particular meaning of this passage is, that wrath in the mind of man will not have any tendency to make him righteous.” With sobriety of mind and thought, with a temper that is slow to boil over, one can then look toward the word of God with the proper perspective.

The Replacement

Since verses 19-20 are true and anger can hinder us from working righteousness, James wraps this teaching up by exhorting Christians to “put away” (ESV) several characteristics. Here is yet another imperative for Christians. The word used for “put away” carries the idea of taking off clothing. Therefore, the Christian is to strip him/herself of “filthiness and rampant wickedness” (ESV). First, “filthiness” or “moral filth” (NIV) which is disgusting or offensive evil conduct is to be taken off. This is the only time this word is used in the New Testament. Second, “rampant wickedness” or “superfluity of naughtiness” (KJV) which means evil which overflows or abounds is to be removed. “Thus the two words rhuparia and kakia comprise two classes of sins – the sensual and the malignant” (Pulpit Commentary 5). In essence, James is exhorting his brethren to rid themselves of “all” evil in their lives.

They replace anger and all moral impurities with the word of God. Rather than say “put on” and continue the imagery, he exhorts Christians with yet another imperative to “receive with meekness the implanted word” (ESV). With open mind and open heart one takes unto himself the word which is planted in the soil of the heart. There is a sense in which this harkens back to the parable of Jesus about the soils (see Matt 13.3ff). The gospel teaching, when accepted and welcomed into the life, is able and has the power to save or deliver the soul (cf. Rom 1.16). The plant imagery is plain: the word has been planted in the hearts of these Christians. A primarily Jewish audience would have been raised with the “sacred writings” and thereby the word of God would have been planted in them. By receiving the word, the gospel continues to germinate and grow in us, producing good fruit and leading us further toward final deliverance. In other words, a Christian must never think that he/she is done with the word once they have obeyed the gospel.