Episode 161 - Your life is like a vapor - James 4:13-17

James 4:13   Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— 14 yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. 15 Instead you ought to say, “If the Lord wills, we will live and do this or that.” 16 As it is, you boast in your arrogance. All such boasting is evil. 17 So whoever knows the right thing to do and fails to do it, for him it is sin.

In our last episode, James called out brothers in the church who judged others. Essentially, they were putting themselves in place of God, James argued. What is at the root of that attitude? Pride. 

One might think that James is moving to a different issue in verse 13. He is no longer talking about judging others. Yet, you don’t have to read much further to discover that he’s still addressing the issue of pride. It’s just expressed in a different way.

James' hypothetical statement apparently reflects an attitude among some of the believers to whom he’s writing whose pride leads them to think they are on top of life, that they are the master of their own lives and nothing can stop them. James deftly exposes the reality that we are finite, mortal creatures. The first “silver bullet” in this errant and arrogant attitude is “you do not know what tomorrow brings.” (14a) None of us are omniscient. We should not act like we have absolute knowledge or control over what happens in our life when it’s clear that we don’t. 

James follows that with a rhetorical question that he answers. “What is your life?” This is an important question for us today. If we have the attitude that we can make plans to increase our own sense of security or success, it reveals an unrealistic expectation that we are going to be around indefinitely as the “king of the hill.” It’s a little more subtle than playing judge to those around us. But, fundamentally, we’re still acting like we’re our own god through this kind of thinking. Jesus addressed a similar kind of attitude by telling people not to be anxious about their earthly needs. “Seek first the kingdom of God and his righteousness, and all these (earthly) things will be added to you.” (Matt. 6:25-33)

James' answer to his question is, “For you are a mist that appears for a little time and then vanishes.” (14b) Compared to eternity, this earthly life is like a vapor that quickly disappears. All of our efforts to serve ourselves and our pride are pointless and with no eternal value. 

James’ antidote to this arrogant attitude is not to simply be passive and allow whatever might happen to happen. Rather, make plans for intentional activity but submit to God’s direction and authority over the turns our life may take that are outside of our control. James says of their attitudes that they are boasting, which reveals their arrogance. “All such boasting is evil,” James asserts. (16b)

This section and chapter conclude with James’ statement, “So whoever knows the right thing to do and fails to do it, for him it is sin.” (v. 17)

Let’s consider this for a moment. Someone might ask, “How do I know what is the right thing to do?” How do you think James would answer that question? I think he would answer, “Ask God for wisdom. He will give it to you.” It’s important to realize that the God of the Bible is not some supernatural force with a “dark side” that seeks to deceive us and lead us astray. Our God has revealed his character within the Scriptures and, most clearly, through the Incarnation of his Son Jesus. He has also given us the Holy Spirit to guide us in truth and wisdom. 

Prayer: Heavenly Father, lead us in wisdom and humility that in this short life you’ve given us, we may seek what is of your eternal kingdom that is to come. Thank you for providing everything I need today.

Episode 160 - "Do not judge your brother!" James 4:11-12

James 4:11   Do 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. 12 There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

So in these two simple, clear verses, we have more straight talk from James. It boils down to this; “Do not judge your brother (or sister) in Christ!” But is it really all that clear? After all, it seems like the Scriptures have examples of when people are supposed to judge others within their community of faith. Don’t they? Let’s take a look at this.

Notice that in verse 11, the command is first to not “speak evil against one another,” and then that is likened to judging a brother. The problem with this, James explains, is that doing so “speaks evil against the law and judges the law.” (v. 11) Since it was God who gave the law, you fundamentally set yourself up in place of God by acting as though you are sinless and qualify to be a righteous judge. Clearly, we shouldn’t do that. But exactly how does James understand that judging a brother violates the law? He doesn’t specify a specific command within the law.

A quick perusal of the Ten Commandments from Exodus 20:1-17 reveals at least one commandment seems like a possible candidate to which James was referring. In Exodus 20:16, we read, “You shall not bear false witness against your neighbor.” That’s possible. However, it seems like James would maintain the specific nature of that command if that’s all he had in mind. But James says, “Don’t judge” instead of don’t lie against your neighbor. It is difficult to assert that he was thinking of this commandment alone. 

If we take a more broad look at the Ten Commandments, however, we’ll notice that the last six of the Ten Commandments all deal more with our relationship with others instead with our worship of God. Things like “Honor your father and mother,” “Don’t commit adultery,” Don’t steal,” and so forth collectively inform us that God values people and our relationship with others. This faith that the Lord is giving us is not just a belief or reverence for a higher power. Living with others in a way that demonstrates that we value them is very important to God. Therefore, it appears that this judging of others that James has in mind is a means by which we treat others as though we are more worthy or more righteous than others. This thought is not unique to James. 

Jesus taught, “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matt. 7:1-5)

What is Jesus' point? Jesus reminds us that we are guilty of sin as well and that our priority should be judging ourselves and finding ways to grow in obedience and faith. 

Jesus taught this “bird’s eye” view of the law as well. “And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.” (Matt. 22:37-40) If we love our neighbor as ourselves, then we cannot judge them as though we are perfect and they aren’t.

I think this is where James is going in James 4:12. “There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?” The rhetorical question is, “Who are you to judge your neighbor?” The answer is, “You are not God, the One who can rightly judge, AND you are one who is also a sinner who rightly deserves to be judged by God. Therefore, I do not have the qualifications to judge rightly.

What about those passages in Scripture where the judgment of people seem to be advised or even commanded? Is this in contradiction to what James or Jesus taught? Throughout all of Scripture, there were times when people within the community of faith violated God’s law, and there were false prophets that would arise to deceive people. It’s also very clear that the Scriptures teach that the community of faith should not turn a blind eye to such things. In other words, they were to “judge” actions, ideas, and words to discern what was good and right. The law also provided counsel for such kinds of violations. In Deuteronomy 19:15-20 we read, “15   “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established. 16 If a malicious witness arises to accuse a person of wrongdoing, 17 then both parties to the dispute shall appear before the LORD, before the priests and the judges who are in office in those days. 18 The judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, 19 then you shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. 20 And the rest shall hear and fear, and shall never again commit any such evil among you.” 

This Scripture from the Books of the Law was used by Jesus to authenticate his works and his teaching. He pointed out to those who were judging him that he had witnesses verifying that his words and works were from God. (See John 5:30-47) 

There is a sense in which we are to judge. However, the fundamental issue is one of the heart and our motivations. We can ask the question of whether our judgment is out of a heart that is self-righteous or one in which there is sin or false teaching occurring to which there is adequate evidence the community may appropriately confront the offense. The motivation for the latter case is one of purity within the community of faith and the desire to redeem and restore the offender to what is good and right. It is not about vindictiveness or exalting ourselves as superior, more worthy people. Appropriate judgment is one in which the evidence is clear, and the desired outcome is for the good of everyone. 

Jesus’ statement to “pull the beam out of your own eye” is followed by the statement, “then you will see clearly to take the speck out of your brother’s eye.” In that second part, he reveals that appropriate judgment requires we first deal with our own sin, and then we can help (not condemn) our brother.

Lord - Make us humble before you and before others so that we can identify and address the sin in our own life. Grant us wisdom and grace to help others return to your truth and righteousness.

Episode 159 "Draw near to God and he will draw near to you" James 4:4-10

4 You 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. 5 Or 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”? 6 But he gives more grace. Therefore it says, “God opposes the proud but gives grace to the humble.” 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9 Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will exalt you.

I could probably write a blog post for every verse in this section. But I just couldn’t bring myself to split it up. This is a powerful message that resonates with a theme that began in the Garden of Eden. Look at the indictment that begins this section.

“You adulterous people!” (v. 4) Who is he talking to? He is writing to Christians. We often use the word adultery for someone who is unfaithful to their spouse. But James uses it to accuse the recipients of this letter of being unfaithful to God. Isn’t that what Adam and Eve did when they disobeyed the LORD’s command not to eat the fruit of one tree? The LORD had given them instruction to enjoy as much as they wanted from every other tree except for that one. However, the serpent sought to first deceive Eve and then provoke her pride; “You will be like God.” (Gen. 3:5) She already was “like God” in as much as she had been made in God’s image. However, the serpent convinced her she could be more if she only ignored God’s command and warning. The LORD had been more than faithful to her. But she chose to compromise her fidelity to the LORD.

The theme of spiritual adultery against the LORD continues throughout the Old Testament and is especially highlighted as the Israelites repeatedly fail to obey the LORD during the departure from Egypt and later after the time of Joshua and throughout the divided kingdom after Solomon’s death. Time and again, we see the LORD graciously redeeming His people and showing them mercy and love, but people doing “what is right in their own eyes.” (See Judges 21:25) They are unfaithful to the LORD. 

James says there are two kinds of people; friends of God and friends of the world. As a person who sees strong consistency between Paul and James rather than a contrast, this teaching reminds me of Paul’s argument in Romans 5 where he describes our natural state as an enemy of God. Yet he writes that God’s love for us is so great that Christ died to make his enemies his friends. That is love and fidelity beyond imagination and where I think James takes us in verses 5-6. How tragic it is that people who’ve accepted God’s love, mercy, and grace and have experienced that divine faithfulness choose to disregard that and become adulterous and act in ways consistent with our natural, fallen condition. That is the indictment James is leveling against these believers.

Notice after the harsh indictment of verse 4, James’ tone turns toward a redemptive call to these same people. “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”? This reference to Scripture is not a direct quotation of any particular passage I could find, and scholars seem to be stymied by this as well. What is clear is that James understands the “Scriptures” ( What we call the Old Testament) to communicate the idea, at the very least, that God wants our devotion to being directed toward Him. Why would this be? It’s because He wants what is best for us. James follows this with “But He gives more grace . . . (v. 6a) 

Do you see this? James says to these Christians to whom he is writing, “You are being unfaithful to God. But God will not be unfaithful to you.” (My interpretation) What does Paul say about this notion? “What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? 4 By no means! Let God be true though every one were a liar” . . . (Rom. 3:3-4a) James and Paul both extol God’s grace as a means to woo his unfaithful followers back to Him. 

The path to getting back where the LORD wants us requires humility in contrast to the kind of pride evoked within Adam and Eve. In verse 6, James says, “God opposes the proud but gives grace to the humble,” and in verse 10, he says, “Humble yourselves before the Lord, and he will exalt you.” 

Verses 7-10 offer a number of actions we are to do as we decide we want to follow the Lord and seek His ways over our own. We must “submit to God” and “resist the devil.” (v. 7) I believe the key to all of this is found in the first part of verse 8, “Draw near to God and he will draw near to you.” (v. 8a) Have you ever experienced a significant betrayal by someone close. If so, you understand the difficulty in wanting to draw near to them even if they apologize and want to make amends. Our tendency is to avoid setting ourselves up to be hurt again. Yet, God is ready to draw near to us when we will draw near to him.

I am going to leave you with that thought and this prayer.

Lord, thank you for being faithful to me even when I’ve not been faithful to you. Help me draw near to you and to remember you are with me. You are a faithful and loving God.

Episode 158 - God is generous and wise - James 4:1-3

James 4:1   What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? 2 You 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. 3 You ask and do not receive, because you ask wrongly, to spend it on your passions.

So far in this letter, James has spoken of the need for members of the church to have the wisdom that God gives. He has taught us the importance of taming our tongues and not showing partiality to some people over others. Our faith is evident to others through how we act. Demonstrating love and mercy to others are chief means to demonstrate our faith. We cannot bless God and curse people who are made in God’s image. Jealousy and selfish ambition are not compatible with the wisdom from God. We must be peaceable, gentle, and full of mercy to walk according to God’s wisdom.

In these first few verses of James 4, James asks a question. However, it’s rhetorical because he delivers a very clear answer to that question. It appears that he is aware of conflict among the believers to whom he’s writing because he asks, “What causes quarrels and what causes fights among you?” His answer is “Is it not this, that your passions are at war within you?” (James 4:1) Before we look at how he expands upon this, let’s ask ourselves what this means and how it leads to quarrels and fights. 

From the context of James, it appears that some of the “passions” they’ve manifested is a pursuit of influence that is evidenced when they show partiality. Why would they treat some special and disregard or disrespect another person in their church? In all likelihood, the person to whom they are giving special attention has authority and/or money and they hope to gain some advantage by treating that person well. But, this in itself creates division doesn’t it. When someone exerts their power and control over others, those who are marginalized from that power or privilege may suffer and not receive the benefit of the “one another” philosophy so common in Paul’s letters. The conflict is created through the competing desires of human flesh instead of people seeking the common good in Christ. 

The Apostle Paul describes the internal conflict provoked by the Law in Romans 7. He describes this conflict as knowing what God says is right and wrong in the Law and he wants to do what is right. However, because of our sinful nature, we don’t always do what God wants. The passions from our sin nature are at war with what is good and right and consistent with God’s character. 

In the second verse of chapter four, James explains what becomes of their futile and unfulfilled desires. First he says, “You desire and do not have, so you murder.” Seriously? Does he mean this literally or is this figuratively? I’m inclined to lean toward a more literal interpretation of this. Perhaps he’s not suggesting they commited premeditated murder as Cain did to Able when he didn’t get his way and he was jealous of his brother. (Gen. 4) But, perhaps through their selfish greed for power and filling their own lustful desires, they were not providing for those in need. The Israelites in Isaiah 1 are indicted essentially for murder “Your hands are full of blood.” (Isaiah 1:15b) and within the next two verses we learn the victims are orphans and widows. (Isaiah 1:16-17) Perhaps James’ indictment is similar. 

He follows this with “You covet and cannot obtain, so you fight and quarrel.” (James 4:2b) In these back to back indictments we see the futility of seeking to be satisfied in the pursuit of our fleshly, selfish desires. 

James promptly explains the remedy. “You do not have, because you do not ask.” (James 4:2c) James began his letter by instructing these believers to ask God for wisdom because God is happy to grant that to everyone who asks. Why is that? Because the wisdom God grants leads people to make decisions that are consistent with God’s character and His righteousness. God wants to help us make right decisions for everyone’s good. God’s wisdom is not self-centered. God’s wisdom then should lead us to ask for what we need that honors the Lord and seeks the benefit of others as well as ourselves. 

James follows this with “You ask and do not receive, because you ask wrongly, to spend it on your passions.” (James 4:3) This is James’ response to someone who is thinking, “I have asked and still didn’t get what I wanted.” The point is that God knows our motives and He is not going to fuel our selfish desires. God is happy to give what he knows is truly good and right for us and for those around us. 

Effectively, James is first telling them “You don’t really trust God because you don’t ask Him for what you need.” The second he is saying is “God is not going to give you something to fulfill your own selfish desires and not use it for His kingdom purposes.” 

What do I get from this? I see that our God is generous to give us what is best for us and others around us. We need to respond by thinking how we can serve others needs through God’s blessing to us.

Prayer: Lord! Thank you that I can trust you to provide for my needs. Help me wisely trust you for that provision and how I might use it for your purposes.

Episode 157 - "Wisdom from God leads to peace, mercy, impartiality, . . . " James 3:13-18

James 3:13   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.

Does the message in this segment sound familiar? There are two themes in particular here that jump out to me. The first is wisdom. This is an important theme of James’ letter, isn’t it? It was at the forefront of his mind when he wrote this because he writes in the fifth verse of chapter one, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5) James is telling his readers they need wisdom, and he tells them where to get it. In the segment we’re looking at today, he contrasts two kinds of wisdom. 

One kind of wisdom is characterized by “bitter jealousy and selfish ambition in your hearts.” (James 3:14) He adds this kind is “earthly, unspiritual, demonic.” (v. 14) What he’s saying here is that people may be able to talk a good game. But, they are only self-serving, self-promoting, seeking to impress or control others through their talk. They are not concerned about the spiritual well-being of others.

If that weren’t enough, James continues in verse 16 by saying, “where jealousy and self-ambition exist, “there will be disorder and every vile practice.” Jealousy and self-ambition are root causes of disorder and every vile practice (corruption, immorality, unjust treatment of others, etc.). Sadly, I’ve actually seen this in a church before. I wish I’d understood this better back then. Perhaps we could have identified the issues before they became so destructive.

What about the second kind of wisdom? This is the kind of wisdom that we ask from God, right? This is the kind of wisdom “from above.” (v. 17) James describes this as “first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” (v. 17)

The idea that it is “first pure” shows this to be in direct contrast to the earthly and demonic kind of wisdom which is thoroughly corrupt. The rest of these descriptive words tell us that wisdom from God seeks the benefit and edification of everyone in the community of believers. Words like peaceable, gentle, open to reason, full of mercy, and impartial all speak of seeking the best for the community as a whole. James has already instructed his readers not to show partiality but to treat people equally. (James 2:1-13)

The second theme I see as a continuation of James’ emphasis to these believers is that of “good works.” Notice how he discusses the relationship between wisdom from above and good works. The second half of James 3:13 says to the wise person, “By his good conduct let him show his works in the meekness of wisdom.” (James 3:13b) Just like good works are evidence of the kind of faith that God gives, so good works are also evidence of the wisdom God gives.” It is a wisdom evidenced by meekness and not arrogant boasting and self-promotion or jealousy. James completes that thought in verse 18, “And a harvest of righteousness is sown in peace by those who make peace.” This says that using the wisdom given by God works to “sow peace” among brothers and sisters in the faith, and it brings a “harvest of righteousness.” This is the value of seeking wisdom from God. We want to experience a community of righteousness or right living. We need and desire peace, mercy, gentleness, and NOT one of disorder and vile living, right?

I love how James is not just jumping from one thing to another. Rather, as these themes reappear, we start to see how they are so closely related. I don’t know about you. But, it fosters in me a desire to experience this more in my own life and of my fellow brothers and sisters in Christ. 

Prayer: Lord, as you grant and sustain our faith, grant us wisdom that enables us to value your wisdom and your righteousness that becomes more evident as we seek to be peaceable, gentle, merciful, and everything else that seeks the common good of others.

Episode 156 - The Tongue is set on fire by Hell James 3:1-12

James 3:1   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. 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.

Whenever I sit down to study the passage for the next episode, I have found myself laughing. I read the text, and I think to myself, why should I bother saying anything about this? This is so clear. Certainly, my words and ideas concerning this text cannot bring any more light to the meaning. Yet, allow me to reflect on this for a bit since I suspect that maybe I need to get the truth and wisdom from this text more than anyone else. This text is cautionary advice with respect to the words that come out of our mouths.

This section begins with a reminder that those who teach others will “be judged with greater strictness.” (James 3:1) By who? I think the implication is that judgment comes from the LORD. That is serious business. We must be careful in teaching others God’s word so that we do not teach them error and lead them astray. There are numerous warnings and examples of false prophets in the Bible and how God deals with them. It’s not pretty. The rest of the text reveals that control of what we say extends to more than just having integrity with the Scriptures.

In verse 2 James says, “if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” I don’t think James is teaching that any of us can or do live a sinless life. In fact, the beginning of verse 2 states, “We all stumble in many ways.” He is teaching that control of our words is the essential discipline in the pursuit of righteous living. To me, I think he’s saying that controlling what we say must be a priority in our life. He drives the point home of the power of our words by comparing our tongue to the rudder of a ship or a bridle in a horse’s mouth. They are small but have a significant ability to control the direction of the ship or horse respectively. 

Do you need some more conviction or motivation? James continues by saying the tongue is “set on fire by Hell” that affects “the entire course of life.” (v. 6) As if it couldn’t be any worse, he continues by saying that creatures can be tamed by man. “But no human being can tame the tongue.” (v. 7-8) This sounds like a desperate situation. 

Then, in verses 9-10, I think James reveals the worst thing that our tongues can do. He says, “With it (the tongue) 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.” (James 3:9-10) The worst thing we do with this small member of our body is to curse people who are made in God’s image. Is this not blasphemy itself? By cursing people made in God’s image, we are cursing God’s work and thereby cursing God. Therefore, our blessing God while we curse His work is hypocritical as well as blasphemous. 

What’s the solution if this is true about ourselves and we have no power to tame it? My deduction is that we need to pray to the LORD that He helps us see others as He sees them and, at the same time, pray the Holy Spirit controls our tongues.

By the way, this was not an original thought of James. Jesus himself taught, “17 Do you not see that whatever goes into the mouth passes into the stomach and is expelled? 18 But what comes out of the mouth proceeds from the heart, and this defiles a person. 19 For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander. 20 These are what defile a person.” (Matthew 15:17-18)

Prayer: Lord, fill our hearts with what is good, right, and just. Control our tongues so that we may not attack others and offend You.

Episode 155 - "As the body without the spirit is dead, so faith without works is dead" James 2:20-26

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.

This entire chapter of this small letter has been dedicated to James’ argument that “works” are an intrinsic and vital element of “faith.” One cannot have real Christian faith that exists only in ideas or words. Real faith has real evidence. James is going to finish this argument with a couple of illustrations from Jewish history. The point is real faith has always looked like this, and we can see it in the lives of Abraham, the patriarch of the Jewish people, and Rahab, a prostitute from a pagan society that responds to the working of the God of the Israelites.

The story of Abraham (originally Abram) began in Genesis 12 when God told Abram to leave his home and go to a place He would show Abram and promised Abram that He would bless him. Abram obeyed God. 

The story continues with God making a covenant promise to Abram in Genesis 15 that God would make Abram the father of many nations. When Abram was 90 years old, God changed Abram’s name to Abraham (Genesis 17), gave Abraham the sign of the covenant, and specified that He would give Abraham and Sarah, his wife, a son through whom He would bring about these many nations.

It’s in Genesis 22 that we find that God commands Abraham to take this one son that he loves and sacrifice him to God. From a human perspective, this makes no sense. How could Isaac be a progenitor to many nations if he’s dead? Yet Abraham appears to immediately respond in obedience by taking Isaac to the place God would show him three days journey away. It’s only at the last moment that God stops Abraham from going through with it. 

The point of James is that real faith is demonstrated by real obedience to God’s specific word. This was not some plan of Abraham thinking in his own mind, “If I sacrifice my son, God will be pleased with me.” Nope. Abraham most certainly did not want to do this since God specified Isaac, “the one you love,” rather than Ishmael, to be sacrificed. Ishmael was a son Hagar, Sarah’s Egyptian servant, bore by Abraham. It was only at the last moment that God stopped Abraham from slaying his son. (Gen. 22:12, 15-18) It was God’s test for Abraham, and Abraham passed. 

James adds that Abraham “was called a friend of God.” This can be found in 2 Chronicles 20:7 and again in Isaiah 41:8. Why do you think James adds this detail? I think it’s because, as a friend, one has the good of the other in mind as well as a strong element of trust. Perhaps James shares this to challenge his readers, “Don’t you want to be a friend of God?” If so, you need to trust God, not only in your head but also in your actions. 

James then mentions that this kind of faith was found in someone other than Abraham. We might expect him to mention Abraham’s son Isaac or even Jacob or possibly even David. Instead, James speaks of a non-Jewish prostitute. Rahab was among the people of Jericho, the city that God would destroy when the Israelites marched around its walls for seven days and blew their horns in obedience to God’s instructions. The people of Jericho had heard stories of what the God of Israel had been doing in delivering the Israelites out of Egypt, including parting the Red Sea. It’s obvious from the account in Joshua 2 the King of Jericho is paranoid about the Israelites. Yet, it’s Rahab who hides the Jewish spies and confesses to them, “for the LORD your God, he is God in the heavens above and on the earth beneath.” (Joshua 2:11) The Israelites spared the lives of Rahab and her family because they acted in obedience to what the LORD was revealing. What she does is no different from what Abraham did.

James completes this argument by saying “the body apart from the spirit is dead” and likens that to faith apart from works. 

I think we’ve established that James is not arguing that one can earn their way to heaven and a friendship with God on their own efforts and merit. The works we are to do are the ones that God has prepared for us that originate from the faith He gives us. We are simply obeying the Lord by following His word. 

James is also not “playing God.” James is not the divine judge of our faith-works, and neither are we. James is challenging us to reflect upon our own profession of faith in the gospel and asking us “Are just saying you believe, or are you following the Lord?”

Prayer: Lord! Lead us into the obedience of the works you have prepared for us this week.

Episode 154 - "Even the demons believe--and shudder!" James 2:18-19

James 2:18   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! 

Chapter two of this letter is about the nature of true Christian faith. It has been interpreted by some as a message that is not consistent with the apostle Paul’s view on faith or other passages in the Bible. Those that interpret it this way believe that James is teaching “faith plus works” for salvation and pursuing the Christian faith in their life. 

I am advocating a “faith that works” interpretation. I would assert that this view is in perfect harmony with Paul’s teaching and that of Scripture as a whole. What is the difference? First of all, I believe the Scriptures, both Old and New Testaments, are a divine revelation from God and that God’s revelation is consistent and harmonious throughout time. This means that when Paul says in Ephesians 2:8-9, “For by grace you are saved through faith, and that not of yourselves, it is the gift of God not of works lest anyone should boast,” Paul is not saying something different than what James is saying in chapter two of his letter. Paul is emphasizing something different than James. Paul is saying that it’s not your own efforts that save you and that even your “faith” is a “gift of God.” Do you see that? Faith itself has a divine source. Paul is focusing on the fact that our salvation comes from God and not from within ourselves and our own effort. 

James, on the other hand, is describing the nature of what that divine gift of faith looks like. Just like a plant or a tree produces a distinctive leaf, flower, or fruit, the Christian faith has a distinctive kind of fruit. That “fruit” is obedience to the Lord’s word. Paul supports this in Ephesians 2:10, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” The faith kind of works is God’s works that He intends to work through us. Both in Paul’s theology and James’ theology, all the credit goes to God. We might ask ourselves, “Why would God give us a faith that would only serve as some kind of fact that we hold in our heads and has no power to affect any change or good in our life?” This is James’ argument. 

Look at verse 18, where James uses a hypothetical argument, “You have faith, and I have works.” If I’m understanding this correctly, there is a shallow and cavalier attitude behind this statement. Depending upon the perspective of the person, either side could be grossly wrong. Why? Because a person who makes a claim to have faith, yet their life reveals values and beliefs entirely inconsistent with that claim has absolutely nothing to show for it. There is no substance whatsoever to the claim “I have faith.” On the other hand, the other person may work hard, thinking they are a good person and that God will accept them because of all the “good things” they do. The problem with that is they have no trust in the Lord. They are only trusting in themselves and their own efforts. They have made themselves their own God, deciding what is good. They are not working God’s works. They are working their own works. The point is, as wrong as they may be, at least there is something to show for their belief system. 

James is saying, “What I do will be an outworking and consistent with what I say I believe.” Ideally, the Holy Spirit is leading us in working the works God has prepared for us.

Now James gives us another statement that is interesting but serves to communicate his point. “You believe that God is one; you do well. Even the demons believe—and shudder!” (James 2:19) The first sentence, “You believe that God is one; you do well,” is truthful. To believe this is good. The author of Hebrews speaks about faith and asserts that one “must believe that He (God) exists.” (Hebrews 11:6) 

The problem is that it’s not “good enough.” It’s only a good start. James reveals this by reminding his audience, “Even the demons believe–and shudder!” What does he mean by this? The understanding regarding demons is that they were angels in the presence of God. They did not need faith because they saw God. They experienced his glory. Yet, they followed Satan in rebellion against God and were cast out. In spite of what they knew and believed in their mind, their actions said something different. These demons “shudder” because they know who God is, and they know the ultimate judgment they will receive for their rebellion which continues to this day.

Prayer: Lord, let the faith you have given me lead me to do the works that you have prepared for me to do. 

Episode 153 - "Faith without works is dead" James2:14-17

James 2:14   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.

It is widely asserted that Martin Luther (1483-1546) a German priest started the  Protestant reformation incidentally through his attempts to confront and discuss various issues stemming from the practice of selling indulgences by the Catholic Church. That was the idea that someone could pay money to the church in order to allow the person to sin in the manner they desired, and it would be covered by that payment. Furthermore, Luther came to believe that one’s salvation was a free gift of God that could not be earned or paid for with good works. It was a gift received by faith alone. Luther came to this belief through his study of the Apostle Paul’s letter to the church in Rome. It’s also held that Luther did not believe the letter of James should be a part of the Bible because, he thought, it taught salvation by works and was in contrast to Paul’s teaching.

In this episode, we’re looking at a part of James that most likely led Luther to think James was teaching salvation by works or salvation by faith plus works. Is Luther right? Is James teaching something different from Paul? In other words, is either Paul or James wrong in how salvation is attained? Let’s take a careful look at this passage to see what’s going on.

Notice the first part of verse 14. “What good is it, my brothers, if . . . “ Already, the question has been framed in such a way that whatever follows, we know the answer is “not much.” James is clearly attempting to expose some fallacy that he believes exists among the “brothers” (Christians) to whom he is writing. The full question is, “What good is it . . .if someone says he has faith but does not have works?” Then, he immediately follows that up with, “Can that faith save him?” In the original Greek language, this last question begins with a word that informs us this is a rhetorical question that expects a negative answer. James asks the question in such a way that he tells them the answer to the question is “No!” In other words, James is telling them that someone who says he has faith but does not have works has a so-called faith that is unable to save him. My question to you is, “Is James negating or diminishing the importance of faith in this question?” Absolutely not! He affirms the importance of faith, doesn’t he? The nuance in his question shines a light on what he intends by this. In the first part of the question, the hypothetical person “says” or claims he has faith but has no works. James is suggesting to his audience there may be people among them who claim to be Christians. They say they have faith but do not act or live in a way that gives any indication they truly have faith. In his rhetorical question, “Can that faith save him,” he is asserting that it cannot because it’s not authentic Christian faith. That question implies the idea that there is a faith that can save. 

Before I develop this further, let’s take a look at the illustration James gives his audience to drive home his point. In verse 15, he speaks of someone who is poor and does not have adequate clothing or food, and someone in the church says to them, Go in peace, be warmed and filled.” (v. 16) Everyone understands how shallow that blessing is to the person who is poorly clothed and hungry. They are no better off. They are still poorly clothed and hungry. The person in need is not helped, and the person who uttered only shallow words did not honor the person or the Lord. It’s the same thing for the person who says they have faith but do not act in accordance with it. It’s useless. So, is James arguing that salvation is by faith plus works? This is the idea that saving faith is trusting in Christ and doing good works for salvation. I don’t believe James is suggesting that at all. It appears to me that James is telling us what saving faith looks like, and so far, his point is that faith is NOT a shallow claim that has no substance. 

How does this line up with what Paul taught or even Jesus? Let’s take a look. In Paul’s letter to the church at Ephesus, he writes, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.” (Eph. 2:8-9) Paul tells his audience that faith itself is a “gift of God, not a result of works.” Now we’re beginning to get a clearer picture of what real, saving faith is and isn’t. Real saving faith is given by God and not a shallow affirmation. Real faith cannot be created or earned by works because it is gifted by God. For someone to say, they have faith but do not demonstrate any quality of it is simply boasting. But, the faith that God gives is given “so that no one may boast.” (v.9) But, notice what Paul adds in verse 10 regarding the kind of faith that is given by God. He writes, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The purpose of God giving us saving faith, apart from any of our own works, is so that we may do the “good works” he prepared for us to do. When we are truly doing good works that honor the Lord and serve others, it’s because He has created us in Christ to do those things. These works are not of our own power or for our glory but for the Lord himself. They do not “save” us. We are saved by the faith God gives us that leads us to do the good works for which He created us in Christ Jesus.

So, does Jesus have anything to say about faith and works? Let’s look at John’s gospel. “Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” (John 5:28-29)

Ah! Here we go. Jesus is clearly teaching salvation by works, right? Not exactly. In the next chapter, people are asking Jesus what good works they can do. “Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” (John 6:28-29)

Do you see that in verse 29? “This is the work of God, that you believe in him (Jesus) whom he has sent.”  That sounds like “faith alone,” doesn’t it? If you think about this, it’s in perfect harmony with both Paul's and James’ teaching. The Scriptures are consistently testifying that God’s work includes giving us saving faith in His Son Jesus. We receive the gift by believing this message about Jesus. Because it’s a gift, there are no works or anything in our own power to deserve or earn this faith. But, God’s intention of giving us this saving faith is in order that He might work good works through us. 

If you have believed that Jesus is God’s Son who came into this world and laid down his life for our sins and that God has raised him from the dead, then you can be confident that Jesus will return to this earth someday to raise us from the dead and we will have eternal life with God. 

If you have never done that, I would invite you to say to God, “God - Thank you for sending your Son Jesus to die for my sins and to give me hope of eternal life in peace and all that is good. Would you guide me to do the good things you want me to do?

Episode 152 - "Mercy triumphs over judgment" James 2:8-13

James 2:8   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 guilty of 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.

In the preceding verses of James 2, the author has made a strong argument against showing partiality. Essentially, he says that it’s blasphemy against the name by which you are called.

As clear as he is regarding this, he’s not done yet. He reminds his readers of the “royal law.” What’s that? In Leviticus 19:18, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.” James repeats the essential part, “you shall love your neighbor as yourself.” (James  2:8) Jesus had said the whole law was represented by two things: “Love the Lord your God with all your heart, soul, and mind, and the second thing is to love your neighbor as yourself.” (My paraphrase: Matt. 22:36-40, Mark 12:30-31) In fact, this principle is taught in various Scripture passages.

James argues that showing partiality is in direct contrast to loving your neighbor as yourself and says that it is sin, that they have broken the law. We cannot decide which laws we should keep and those on which we can “fudge.” James says, if you’ve broken one part of the law, you are “guilty of all of it.” (v. 10) No wonder Paul asserts in Romans 3:23, “For all have sinned and fall short of God’s glory.” All of us have failed to perfectly live up to God’s holy character and standard in one way or another. Therefore, we have no basis on which to show partiality toward anyone.

So, what does it mean then to “speak and so act as those who are to be judged under the law of liberty?” I think it means that Christians are not to judge to condemn but to redeem and reconcile. As we search other Scriptures, it is clear the Church is not to allow sin to be practiced and embraced as an acceptable lifestyle. To use the point of adultery in verse 11, adultery is against the law. It is sin. We shouldn’t allow it. Yet, the one who is “caught” or revealed to have committed adultery should be addressed with a spirit of mercy. This means lovingly calling them to stop practicing sin and directing them to do what is right and good. The old saying, “Hate the sin. Love the sinner,” is a good summary of this principle. 

This idea is supported in verse 13. Essentially it says if you want to be shown mercy (implied: from God ), then you better show mercy to others yourself. The final statement of verse 13 is “Mercy triumphs over judgment.” There’s a good motto for us. Perhaps we can make that a mantra for ourselves this week. “Mercy triumphs over judgment.” 

Prayer: Lord! Help me demonstrate mercy to others. Help me not show partiality to anyone.

Episode 151 - "Show no partiality!" James 2:1-7

James 2:1   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?

In reading this, I was tempted to offer no commentary and only a simple prayer. The message is clear. Christians are not to show partiality based upon appearances or economic status. Let’s take a brief look at this, not to suggest that it means anything different, but rather to savor the nuances in James' message that it may make an impact in our lives.

As he has already done multiple times through the first chapter, he addresses his audience once again as “brothers.” (2:1) James is setting an example that he wants his readers to follow. James was a leader in the early church. However, he does not talk down to these fellow Christians. He treats them as fellow siblings in the faith. 

The next thing that is not so obvious in our English translations is that James’ instruction in verse James 2:1 is actually an imperative (command): “Do NOT hold the faith in our Lord Jesus Christ, the Lord of glory!” What? Is James telling them NOT to have or hold faith in Jesus? Well, not exactly. He qualifies this imperative by prefacing it with “in partiality.” So, a better translation might read, “Do not hold faith in our Lord Jesus Christ, the Lord of glory with partiality.” (My interpretation) The point here is that showing partiality toward people based on their appearance or financial status is in direct contradiction to being a Christian. 

In verse 2, he spells out what this looks like. Notice that he speaks of two men “coming into your assembly.” One of them appears wealthy and the other poor. The insinuation is that if these people are coming to worship with you, they are professing to be believers. This is an important note for what he will soon add. Verse 3 explains partiality as giving favor to the wealthy person while disregarding or even deriding the poor man.

James explains in verse 4 that in showing such partiality, you have “become judges with evil thoughts.”  This is certainly not how the Lord wants to make us complete. It does not demonstrate wisdom or justice that James is telling them is consistent with God’s character. 

In verse 5, James says, “Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom?” This reveals the foolishness and evil in showing partiality. If God values the poor, who are we to treat them poorly?

James reminds these “brothers” that it is the rich (so-called) brothers who treat them poorly and oppress them through their financial power. (v. 6) In doing so, “they blaspheme the honorable name by which you were called.” (v. 7)

Do you see the connection there? A professing believer with means commits blasphemy if they use their power to oppress others. Yet, we are no different if we show partiality and disregard or deride others. 

Prayer - Lord, humble us to treat everyone in the way that you treat us, with mercy and grace.

Episode 150 - "Bridle Your Tongue and Defend the Oppressed" James 1:26-27

James 1:26   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.

In our previous study, James argued that one who hears the word but does nothing about it deceives himself. Here in verse 26, James asserts that a person who “thinks he is religious and does not bridle his tongue . . .deceives his heart.” Don’t miss the imagery in this teaching. James gives us a picture of a means to control a large, powerful animal such as a horse. Without a bridle, a rider of that horse has little power to steer or stop the animal as needed. But, a small bridle on that animal, manipulated by the rider, has a tremendous effect on making the animal do what the rider wants. James is likening our tongue to an animal that needs to be controlled. It has power and will do what it wants if not subjected to control. Therefore, James says that our tongues need to be bridled. If we don’t do that and let it run wild, we are self-deceived in thinking that we are religious or worshipful people. 

James adds that this kind of religion is “worthless.” Literally, it means “empty” or “vain.” There are multiple instances in the Old Testament making it very clear that God despises such worship. Listen to what the Lord says through the prophet Isaiah.

11 “Of what importance to me are your many sacrifices?” 

says the LORD. 

“I have had my fill of burnt sacrifices, 

of rams and the fat from steers. 

The blood of bulls, lambs, and goats 

I do not want.

12 When you enter my presence, 

do you actually think I want this— 

animals trampling on my courtyards?

13 Do not bring any more meaningless offerings; 

I consider your incense detestable! 

You observe new moon festivals, Sabbaths, and convocations, 

but I cannot tolerate sin-stained celebrations!

14 I hate your new moon festivals and assemblies; 

they are a burden 

that I am tired of carrying.

15 When you spread out your hands in prayer, 

I look the other way; 

when you offer your many prayers, 

I do not listen, 

because your hands are covered with blood.

16 Wash! Cleanse yourselves! 

Remove your sinful deeds 

from my sight. 

Stop sinning.

17 Learn to do what is right. 

Promote justice. 

Give the oppressed reason to celebrate. 

Take up the cause of the orphan. 

Defend the rights of the widow. (NET Bible)

God is using Isaiah to indict the people for their false piety. They practiced certain religious activities but cared nothing about justice to those in need. 

James appears to be appealing to this very text in Isaiah when he explains that “Religion that is pure and undefiled before God the Father” is to “visit the orphans and widows in their affliction.” (v. 27) The idea here is not simply to visit in the sense of stopping by to say ‘hi,’ but to have compassion upon their needs and seek to meet those needs as able. Isaiah makes it clear that God wants the Israelites to “take up the cause of the orphan” and “defend the rights of the widow.” (Isa. 1:17) In other words, this is an investment of ourselves and our time to serve others and share the blessings we have received from God with others who need them.

Finally, James adds that pure religion or worship is also characterized by keeping oneself “unstained from the world.” (v. 27) In this context, a suggestion of what this looks like is to make sure your actions toward the orphans and the widows are not an opportunity to take advantage of them. More broadly, if our actions are stained by the world, then no one can tell the difference between our lives and the world. That would not fit in with God’s plan of making us complete. 

Prayer: Lord, help me be moved to seek justice for those in need. Help me consider my words before they are said so that they are guided in a safe and healthy direction. Guide my thoughts, words, and actions to be consistent with your character and not that of the world.

Episode 149 - "Be doers of the word!" James 1:22-25

James 1:22   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.

In our last episode, we learned that we are to be “quick to hear.” (v. 19) I suggested that means we should be actively listening to God’s word as well as to our brothers and sisters in the faith. However, James says it’s not good enough just to listen or hear when God is speaking to us. In verse 22, he says that if we just hear the word but don’t act upon it, we deceive ourselves. That seems self-explanatory, doesn’t it? But, let’s not rush on without reflecting upon the implications of this.

Wouldn’t you agree that to “deceive ourselves” would be a foolish thing to do? Why would we want to do that? Foolishness is the opposite of wisdom, and we learned in verse 5 that wisdom is something God wants to give us. It is an essential component of the completeness for which God has intended for us. Therefore, if we genuinely want what God wants for us, we will listen to God’s word so that we will know what to do. How do we do that? How do we listen to God?

There are many people who will say, “God told me . . . “ Perhaps that’s true. The problem is how does one know? The Scriptures, both Old and New Testaments offer frequent warnings about false prophets and people who are inclined to follow people who say what they want to hear. Moses writes that God commanded that false prophets should be put to death. (Deut. 18:20) The point is that we should understand the serious nature of speaking for God. 

The Apostle John wrote in 1 John 4:1-6 that an essential first test of a teacher of God’s truth is that they confess (teach and affirm) that Jesus Christ has come in the flesh and is from God. If someone denies this, they are not to be heard. If God is true, then His word is true. Whatever message someone says is from God must come true. If it bears out to be not true, we should not listen to that person. 

The Church has held that the Scriptures from Genesis through Revelation are God’s inspired special revelation to humanity. We believe the Scriptures are God’s word. Therefore, the most reliable source to follow and act upon is our Bible. It is wise and commended that we don’t just read the Bible and interpret it from our own perspective. We should read how Christians throughout the generations have interpreted the Scriptures and pray for wisdom in understanding.

Then, we are to do what the Scriptures say. We cannot say to ourselves, “Wow! That was great!” and then turn around and ignore it. James gives the illustration of looking in a mirror and immediately forgetting what we look like and likens that to those who listen to God’s word and understand what God wants them to do but ignore it. It seems that James is suggesting that we are not foolish for the things we don’t understand. That’s why he tells us that we can ask God for wisdom, who will grant it to whoever asks. It’s a matter of depending upon the Lord and allowing Him to help us grow in knowledge, wisdom, and faith. 

Verse 25 is the “icing on the cake.” James writes, “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.” What is the perfect law? Some of you might say, “We’re Christians, and we aren’t under the law.” Without going into great detail on this, look at how he qualifies this “perfect law.” He describes it as the “law of liberty.” The point here is that when we read God’s word and we are “listening” to the message, we are not to create a list of things to which we enslave ourselves. James understands that people can and do develop the mindset that if they just follow a list of dos and don’ts, they are pleasing God. In your spare time, read Romans 8. Paul explains that one of the roles of the Holy Spirit is to confront us about things in our life that need to change or to provoke us to what is good and righteous. The point here is we should not get caught up in keeping score by following a list but considering how we can honor the Lord in following Him. James says the one who does this will “be blessed.” (v. 25)

An example of doing this could be Jesus’ new commandment. “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.  By this all people will know that you are my disciples, if you have love for one another. (John 13:34-35) Jesus taught his disciples and made it clear that what he was telling them was to be obeyed by them. He also told them the good that would come out of them obeying his new command to love one another. He told them that all people would know they were disciples of Jesus if they loved one another. 

Jesus also told people the entire Law of Moses was represented by two things: Love the Lord your God with all your heart, soul, and mind. Love your neighbor as yourself. (Matthew 22:37-44) It seems to me those teachings reflect a “law of liberty.” Rather than seeking to follow a list, we are pursuing a philosophy of loving God and mankind.

Prayer: Father in Heaven - Give us a hunger to listen to your word and for your Spirit to provoke and enable us to honor you by obeying your desires for us. Thank you for the blessing you are offering us through this. 

Episode 148 - "Be quick to hear! Be slow to speak and become angry!" James 1:19-21

James 1:19   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. (ESV)

I sure hope this study is encouraging or otherwise helpful to you. In the nearly three years I’ve been writing this blog and podcast, it has been my desire to share with you what I’m learning and getting out of the Scriptures. Making an effort to produce this once a week is a means to keep me accountable for working through a short passage and discovering or awakening a perspective that I’ve forgotten or let wane. James has a way of being direct and mincing no words. This section of his letter is no exception and I must confess that I need to embody the truth of this more than ever. Let’s break this down and meditate upon it for a little while.

First, we have what I understand is an imperative. He says, “Know (this)!” It is his way of getting our attention and implying, “I’m telling you something important for you to understand and value so that you will do it.” He qualifies his audience as “My beloved brothers” (v. 19) What he wants them to know is out of his love for these believers. It’s not a warning to his enemies or unbelievers but a passionate imploring for the spiritual benefit of other believers. Let’s accept that this applies to us as well.

The imperative has three elements. The first is “be quick to hear.” What does that mean? I suspect it means what we call active listening. It seems to me that it suggests that we turn our focus from off ourselves and toward others. In the age of social media that we’re in today, everybody has a soapbox. People have opportunities to share their mind and their opinions. But that’s not being quick to hear. That is being quick to speak. James is telling us that we need to be the opposite. 

While the immediate context seems to indicate that “being quick to hear” is speaking of our willingness and effort to listen to others, I cannot help but consider that the “speaker” in the preceding verse 18 is none other than God. James says, “Of his own will he brought us forth by the word of truth.” (v. 18) Perhaps James wants us to consider that we also need to be listening to God’s word of truth in order for it to accomplish what God wills for our lives.

While we are to be quick to hear, the other two elements are something in which we should be slow. We should be slow to speak and slow to anger. How interesting it is that nearly 2000 years later, we know exactly why these are paired together. If we don’t like what we hear, perhaps we aren’t actively listening and seeking to understand the perspective of the speaker. If we take offense to it and become angry, what are we inclined to do? We quickly offer our retort or argument. Being quick to anger and being quick to speak often go hand-in-hand. 

Verse 20 is what I suspect is James’ chief concern in this instruction. It is God’s righteousness being displayed through our actions of humility by being quick to hear but slow to speak and slow to anger. I don’t think about that enough. Too often, it’s easy to listen and carefully speak when the conversation is going agreeably. But what if it’s not? What if the message or the tone of the message was offensive to me? It is very easy to become angry and speak back quickly. James says that’s not demonstrating God’s righteousness, and that’s what we should really be about as Christians.

Verse 21 begins with “Therefore.” At seminary, we are taught that whenever we see the word “therefore,” we should go back and read the preceding text to see what it’s there for. In other words, James is about to continue giving more imperatives on how these believers should live and the reasoning or justification for doing this is in light of what he said earlier. 

James tells them to “put away all filthiness and rampant wickedness.” (v. 21) Why? Because God wants us to reflect or manifest His righteousness through our actions. It seems to me that James is suggesting that if our pride manifests a lack of self-control regarding our tongue, then it’s likely that we have little self-control over other areas in our life. Our priority is to take inventory of what in our life is counter to God’s righteousness and seek the Lord to help us turn from those things.

How can we do that? I think James points us in the right direction when he says, “receive with meekness the implanted word, which is able to save your souls.” (v. 21) The instruction to “receive with meekness” speaks of humility which is the antithesis of pride. To do this, we must be quick to hear and slow to speak. What are we to receive? “The implanted word.” What is that? At the very least, it is the message about Jesus and the cross. That is a message of the Son of God humbling himself to enter into the world of his own creation as a human without sin and laying down his life for the sin of others. Is there any greater manifestation of humility in the history of the world? Nothing comes close to it. Through God’s eternal plan, He chose to do this and hand it to us. The idea of God implanting this word speaks of the extent God goes to in order to make this truth and this hope available to humanity. Here he instructs us to “receive it.” His humility was a significant component in this act. Our humility is required to receive this implanted word. We cannot think of ourselves as being “good enough” on our own. We cannot think of ourselves as being “too bad for God to forgive.” Both of those concepts demonstrate a form of pride. One says, “I’m good enough. I don’t need Jesus to die for me.” The other says, “God isn’t really that loving or that powerful to forgive what I’ve done.” 

James says, that implanted word is “able to save your souls.” That begins with our conversion and salvation, but also speaks of how God’s word working in our life delivers us from troubles that pride and sin lead us into.

Let’s boil this all down into a prayer for this week.

Heavenly Father - Make your implanted word confront the pride in my life. Allow your will and your word to produce your righteousness in my life so that others will see Jesus and not me.

Episode147 - "Every good gift is from God" - James 1:16-18

James 1:16   Do not be deceived, my beloved brothers. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. 18 Of his own will, he brought us forth by the word of truth that we should be a kind of firstfruits of his creatures.

In the last episode, we saw how James transitioned from the experience of trials in our lives to that of temptations. I spoke about how trials and temptations are very different yet may be associated. When we face trials, we experience some degree and form of suffering. James says that God wants to use these trials to change us into what He wants us to become. However, it is not difficult to allow our flesh to rebel and let our trials become an excuse for temptation. The source of the temptation is never God. God does not tempt anyone. (v. 13) One might argue, “Didn’t God tempt Adam and Eve in the Garden of Eden by putting a tree within it that He also prohibited them from eating?” The answer is “no.” There is no evidence they had any problem avoiding the tree until the serpent questioned God’s word, denied God’s word, and impugned God’s character and motivations. The serpent tempted humanity to think of itself over God. 

In verse 16, James implores believers to not be like Adam and Eve. He tells them not to be deceived. About what? He writes,  “Every good gift and every perfect gift is from above, coming down from the Father of lights.” (v. 17) In other words, God is the source of everything that is truly good. Adam and Eve chose to eat what they were clearly told not to eat and that the result of their disobedience would be death. Obeying God would lead to life. In Matthew 7:9-11, Jesus taught that God’s ability to give good things to us who ask Him surpasses our own desire and ability to give good things to those we love, 

“9 Or which one of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” (Matt. 7:9-11)

 We cannot allow ourselves to become deceived by thinking that God is just looking for an opportunity to deny us something we need or is looking for a reason to trip us up. That is not true. God is good and wants what is good for us.

Why does he speak of God as the Father of lights? It seems to me that it speaks of illumination. Deception, trickery, and trouble originate in darkness and are hidden. When there are lights, there is illumination, and people can see their way and the dangers in their path. The good things God is and does are evident because He illuminates what He is doing. This is exactly what God was doing in sending Jesus into this world; to make God known. Jesus healed people. Jesus fed people. He taught and explained God’s truth to people and invited them to receive the good and abundant life God wanted to give them. 

The last part of James 1:17 says of God, “with whom there is no variation or shadow due to change.” What does this mean? It means that God doesn’t change. God can be depended upon because He is perfectly constant in His goodness, reliability, and in all of His characteristics. We say that God is immutable.

In verse 18, James says of the believers to whom he is writing, “we should be a kind of firstfruits of his creatures.” This is speaking of God bringing them to faith in the gospel of Jesus Christ. They were among the earliest Christians. He says, “Of his own will, he brought us forth by the word of truth.” (v. 18) This is one of the good gifts the Father of lights gave them. He gave them the truth about Jesus and faith to receive this gift. James’ argument in stating this is if God gave us forgiveness of sin and hope of eternal life through Jesus, how could we possibly think that God is malicious in any way? 

Prayer of thanksgiving and trust: Heavenly Father - Thank you that you are good and trustworthy. I know I can depend on you for all things. Help me not to become deceived.

Episode 146 - "Endure trials, resist temptation!" - James 1:12-15

James 1:12   Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

Let’s begin this study with a look at verse 12. Clearly, this verse continues with the theme of “trials.” James began in verses 2-5 with the instruction that the purpose of trials is to test our faith. The testing of our faith is to produce steadfastness, with the ultimate purpose of God perfecting our character for His purposes. In short, God’s purpose in allowing us to experience trials is in our best interest. 

James tells us in verse 12 that the person who “remains steadfast under trial” is blessed. The Apostle Paul, in his letter to the church of Ephesus, writes that God is “blessed.” It seems that if James' understanding and use of the word “blessed” are the same as Paul’s, James is suggesting that the person who has remained steadfast under trial is demonstrating that God is actively working in that person’s life. The blessed God is conforming this steadfast believer’s life to reflect God’s character. That would be consistent with the idea that God used these trials to make us complete. Furthermore, when the believer has withstood the test, “he will receive the crown of life.” (v. 12) What does this mean? The imagery of a crown in this time and culture likely refers to a victor’s crown, a symbol of accomplishment. It might be easy to interpret this simply as receiving eternal life. However, since this is speaking of believers who have already received eternal life, it would seem that this is a reward from God beyond the gift of eternal life. Regardless of the specifics, it is a commendation by God upon the believer for withstanding the trial. 

In verse 13, the topic shifts to that of temptation. This seems like a natural and important qualification by James because it’s during trials that we may be tempted to sin. For instance, under difficult circumstances, someone may want to curse God. When God allowed Job to be tested by the devil, Job’s wife encouraged Job to “curse God and die.” (Job 2:9) Job’s response to her was, “Shall we receive good from God, and shall we not receive evil?” (Job 2:10) Job understood that it was God’s sovereign right to allow him to experience “evil” or trials in life as much as it was to give him the many blessings Job and his wife had received.

James has already established that God’s purpose in allowing us to experience trials in life is always for our good. Therefore, when he says, “Let no one say when he is tempted, ‘I am being tempted by God,’ for God cannot be tempted with evil, and he himself tempts no one” (v. 13), James is clarifying that God never is seeking to make people sin. God is not sadistic. 

James continues by explaining that temptation comes when a person is “lured and enticed by their own desire.” (v. 14) This is the challenge we face in trials. Our flesh does not want to experience pain. Our pride does not want us to be humbled. Our pride and selfish desires provoke us to blame God when we should seek God’s help to endure the trials.

Notice how James draws a sharp contrast between trials and temptations in verse 15. Enduring trials results in a “crown of life.” Giving in to temptation results in death. 

Speaking about this last statement, I don’t believe James is suggesting that when a believer sins, they lose their salvation or eternal life. It was sin in the Garden of Eden that led to death. Obeying God leads to life. James’ point is to highlight the difference between enduring trials by trusting God rather than allowing temptation to arise within us and leading us to rebel and blame God.

Prayer: Lord, grant us strength and faith each day to trust that what you allow in our life is for our good. 

Episode 145 - "Glory in your cirumstances" - James 1:9-11

James 1:9   Let the lowly brother boast in his exaltation, 10 and the rich in his humiliation, because like a flower of the grass he will pass away. 11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

Is it just me or does it seem like James has totally changed the subject? He started out by talking about trials, testing of faith, God’s plan to make us complete, asking for wisdom in faith, and not being double-minded. But, in verse 9 it would appear that he encourages the poor and the rich to “boast.” It certainly looks like he has changed his topic. But, if you take a look at verse 12, you’ll notice he is back on the topic of trials in one’s life. My point is to argue that we need to let the context of this letter dictate how we should interpret this Scripture. If James is speaking about trials in verse 2 and again in verse 12, it seems unlikely that he is thinking of something completely different in verses 9-11. So, what’s going on?

Let me begin by saying that I believe James is writing to Christians; both poor and rich. James specifically calls the “lowly” a “brother.” (v. 9) The words translated “lowly” and “rich” are both adjectives in the same gender, number, and case of the noun “brother.” It seems to me that James is talking to those he assumes are Christians. It’s important to note that he’s not passing judgment on the lowly or the rich. He is giving both groups of people instruction for wise living.

James tells the “lowly brother” to “boast in his exaltation.” On the surface that may seem to be contrary to the Scriptures that condemn arrogance, pride, and boasting. In fact, later in this letter, James will paraphrase Proverbs 3:34 which says, “Toward the scorners he is scornful, but to the humble he gives favor.” (See James 4:6 ESV) Is James schizophrenic? Is he just forgetful or inconsistent in his theology? I don’t think so. Here’s what I think is going on.

The “lowly” or poor brother (or sister in Christ) will experience trials by virtue of his or her limited resources. The word that is translated as “boast” could also mean “glory.” So, interpreting this text in light of James' instruction to “count it all joy, my brothers, when you meet trials of various kinds”(v. 2) means (in my opinion) that the trials associated with limited financial resources should be understood by the lowly brother as an opportunity that God will use it to strengthen his faith and conform him into the complete follower of Jesus. In a unique kind of way, God values this lowly (poor) person and is using these trials to exalt him or her in God’s estimation. This perspective might run directly against a perceptive that a poor or lowly person has been cursed or made low by God as evidenced by the lack of material resources. But, this is not true James tells us. Therefore, the lowly person should “glory” in what God is doing in their life through these trials. This is not arrogance. In fact, it’s quite the opposite. It’s an acknowledgment and acceptance that God is sovereign and is seeking to work good in our life through this kind of trial.

Conversely, the rich brother has trials of his own. How often do we think that having more money will solve our problems? But, that itself is a lie. Money may buy more comforts in life. But, it doesn’t prevent us from trials. James offers the illustration of the flower. It grows into a beautiful and glorious plant. But, the heat (trial) causes that glory to quickly fade. This is the case with all of our human efforts. They are only good for a short time. I think James is suggesting that the rich man who relies upon his wealth and human efforts is prone to be a double-minded person, one that can’t decide whether he wants to trust God or himself. James is telling this person to glory in the kinds of trials that come with having financial means. A modern example is when there is a decline in the stock market and one’s investments have now lost their value. James would say to that person, glory in the trial of that loss because God is going to use it for something great in your life if you will let Him.

In speaking to the lowly and rich persons alike, James is communicating that we cannot escape trials through our efforts and we should not assume that God favors one person over the next due to their financial and social status. Rather, God wants to use whatever difficult circumstances in our lives to make us complete according to His standard and not that of society. 

Prayer: Lord, help me give you thanks for all things and trust that you are using the various trials to help me see your love for me or my need for humility.

Episode 144 - Be confident in God - James 1:5-8

James 1:5   If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.

We looked at verse 5 of James 1 last week. But, let’s recall the context once again because it is important for us to understand the message James wants to impart to his readers. James informs his readers that they will experience various trials and that God’s purpose in allowing the trials is to refine us and make us complete in the eyes of God. 

James follows with the encouragement to ask for wisdom from God. That makes sense. God’s wisdom can help us navigate these trials and to know how to respond to these trials. He assures his readers that God wants to give wisdom to everyone who asks. 

In verse 6 however, we discover there is a condition on which the granting of this request is dependent. That condition is that the requestor must ask God “in faith, with no doubting.” What does that mean? Does it mean that if I can convince myself that God will give me a fancy car or home if I just ask confidently enough, He will do it? If we examine the nature of faith throughout the Scriptures, we find that faith is neither “blind” nor “wishful thinking.” Faith is trusting that God will fulfill promises that He explicitly makes. It also means that God acts according to His character. Beginning in Genesis 12, God made a promise to Abraham for numerous descendants and land. In Genesis 15, God made this a covenant promise to Abraham. At the same time, God revealed these descendants of Abraham would be captive in a foreign land for 400 years. Yet, God promised that He would not forget His covenant with Abraham and would deliver these people back to the land He promised to Abraham and his descendants. Abraham believed God. God always demonstrated that He was faithful to what He promised. James is saying that we must respond to God’s promises and character in the same way. The Scriptures reveal that asking for wisdom from God is a good thing. Solomon, upon becoming King of Israel, asked the LORD for wisdom and the LORD was pleased to grant it to him. (1 Kings 3:5-9) The proverbs speak of the value of gaining wisdom. This is why James can confidently assert that anyone who asks God for wisdom, it will be granted to him or her. But, one must believe that God can and will grant it. There is no such promise that God will grant us fancy cars or “stuff.” James has a few words later on about this kind of request as well. 

James explains that “the one who doubts is like a wave of the sea that is driven and tossed by the wind.” (v. 6) If you’ve even been in a boat on the water or perhaps on the shoreline of a body of water and watched something floating. It moves up and down and every which way with no certainty of where it will end up. We don’t want our life to be like that, do we? It is important to trust in God’s promises. 

In verse 7 we see that this condition is not just about asking for wisdom. James says that a person (who is doubting and unstable) “must not suppose that he will receive anything from the Lord.” Faith is not only necessary for wisdom. Faith is to be a part of our everyday life. Getting into the Scriptures and seeking to understand God’s character and promises help us in our confidence in making our requests to God. It lends itself to gaining wisdom that God has revealed within those Scriptures.

It may seem a bit harsh that God requires us to have such strong confidence. Perhaps you don’t always feel so convinced that the Lord will answer your prayers. I know I haven’t always been that confident. I’m reminded of a story in Mark 9:14-29 about a father whose son was controlled by an evil spirit. Jesus’ disciples had not been able to cast out the spirit and the father asked Jesus, “If you can do anything, have compassion on us and help us.” (Mark 9:22) Does that sound like a man of faith? No way. Jesus calls him out on it. “If you can’! All things are possible for one who believes.” (Mark 9:23) The ESV translation has Jesus repeating the man’s words “If you can” but adds an exclamation mark. I suspect that should be a question mark in Jesus’ response. He’s pointing out the man’s doubt and inviting him to believe. I love the man’s response. He says, “I believe; help my unbelief.” (Mark 9:24) He’s admitting to Jesus that his faith is weak,  but then uses that little bit of faith to request more. God will grant you faith as well! Isn’t that awesome? God says, “You need faith if you want me to give you what I’m offering to you. What’s that? You want faith? OK. Here you go?”

Prayer: Lord, grant us faith today. Help us grow in our confidence and trust in your word and your promises so that we can exercise that faith to ask you for what you want to give to us. We trust that all of this will lead to you making us complete. Amen!

Episode 143 - "Got wisdom?" James 1:5

James 1:5   If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.

Before I jump into this single verse, let’s remind ourselves of the context of this verse. From the opening verses that we covered last week, we see there is importance to God in followers of Jesus being made “complete.” There’s an underlying principle that even after we have come to faith in the good news of Jesus Christ, God still intends for us to grow into someone that He deems “complete.” The means by which this happens is God’s allowance of “trials of various kinds” (v. 2) in our lives. 

Trials of various kinds, James explains, test our faith. The question of this test is “Do we really trust God? Is this so-called faith genuine? A few weeks before my dad died of cancer, the young wife of my friend and mother of their infant child died of Leukemia. I had been begging God to at least spare her. But, God didn’t and I was very upset. It was a trial for me at that time and the test was for me to ask whether I believed that God was still perfectly good AND entirely powerful. Even though God did not spare either this young lady or my dad, I decided I needed to still believe that God didn’t let them die because He was either unable or unwilling. Even though I couldn’t understand why God would allow this, I needed my faith tested because God was using that trial to make me more into what He wanted me to be. As we will see, “faith” is an important concept that James wants his audience to grasp. James continued to explain that a tested faith produces steadfastness (endurance) and the steadfastness works to make us complete, “lacking nothing,” James says. (v. 4) 

In this episode, we pick up at verse 5 which begins, “If any of you lack wisdom, let him ask God . . .” Why on earth does he suggest this and what does it have to do with faith and being made complete? First of all, the Bible has quite a bit to say about the value of wisdom. A young Solomon asked the Lord for wisdom to govern the people. (1 Kings 3:5-9) The Lord was pleased with this request and granted it. The book of Proverbs begins with the value of gaining wisdom.

 “Prov. 1:2 To know wisdom and instruction,

to understand words of insight,

3 to receive instruction in wise dealing,

in righteousness, justice, and equity;

4 to give prudence to the simple,

knowledge and discretion to the youth—

5 Let the wise hear and increase in learning,

and the one who understands obtain guidance,

6 to understand a proverb and a saying,

the words of the wise and their riddles.”

Among other things, wisdom helps us understand what is right, just, and equitable (v. 3) In short, it helps us make the best decisions when the trials come along. When emotions tend to grip us, wisdom should prevail to guide us in making the best decision for ourselves and others. 

James says to ask God for wisdom. God is the source of wisdom. There are people in the world who think they have wisdom and God has no part it in. In 1 Corinthians 1:18-25, Paul says that God’s foolishness is wiser than the wisdom of men. The “cross” is God’s wisdom and it has the power to save mankind from their foolishness and the consequences of it. James continues by saying that God “gives (wisdom) generously to all (who ask for it) without reproach. This qualification “without reproach” is James’ way of saying that God earnestly wants to give you wisdom. He wants people to have the wisdom He alone can and will give. 

We need God’s wisdom to endure the trials that will come into our lives so that God can use them to make us complete.

Episode 142 - "Count it all joy . . ." - James 1:1-4

1 James, a servant of God and of the Lord Jesus Christ,

To the twelve tribes in the Dispersion: Greetings.

2   Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

As we begin this new study in the book of James, I want to offer a few comments regarding the author of this book and the audience.  According to verse one, the author is James, generally believed to be Jesus’ half-brother. If this is the case, this book reveals the transformation James encountered concerning Jesus. In John 7:5, John records that his brothers did not believe him (Jesus). But, Paul records in 1 Corinthians 15:7 that Jesus, after his resurrection from the dead, appeared to James, then to all the apostles. Luke records in Acts 1:14 that after Jesus’ ascension into heaven, the disciples devoted themselves to prayer “with the women and Mary the mother of Jesus, and his brothers.” It would seem obvious that Jesus' resurrection made a significant impact upon his brothers and now James becomes a leader within the early Church. Yet, this status does not go to his head. Rather than claiming to be someone special by virtue of his relationship with Jesus, he considers himself “a servant of God and of the Lord Jesus Christ.” (James 1:1) In that identity is humility and devotion; a great example for us.

This book is addressed to “the twelve tribes in the Dispersion.” (v. 1b) What does that mean? Likely, it means one of two things. James might have intended for this book to go to Jews who were scattered abroad. Hundreds of years earlier the northern kingdom of Israel, comprised of ten of the twelve tribes of Israel, had been scattered by the Assyrians. Later, the tribes of the southern kingdom were deported to Babylon and Persia. There were people of Jewish heritage scattered around the known world at this time. The second option is that he’s using “twelve tribes” symbolically for Christians everywhere. The merit of the first option is that it’s a literal interpretation and makes sense for that reason alone. In other words, it is what it says it is. However, it seems difficult to accept that he only wants this to be read and understood by dispersed Jews who have placed their faith in Jesus. Does this not have any value for Jews in Jerusalem or Gentiles trusting in Jesus Christ? 

I’m inclined to believe that James, a Jew himself, is addressing his Jewish brothers and sisters who have placed their faith in Jesus, but that it symbolically represents or includes everyone else of the same faith. Since the Jews had been a people chosen by God and through whom would the promised Messiah (Christ) would come, I think James is respecting that tradition and prophecy. However, the prophecy of the Son of Man in Daniel 7:13-14 reveals this eternal king would rule over every nation and language. By addressing this to the twelve tribes, he’s suggesting the reunification of Israel. There’s a “bigger picture” revealed in James' address. So, I take this to include everyone who has trusted Jesus as the Messiah.

Notice that this letter is not very personal. It’s didactic and James gets right to the point. He communicates that there is a God-appointed purpose for trials in life. Let’s summarize the process and the purpose.

1. Trials can be of various kinds. This is not simply persecution for one’s faith.

2. Trials test our faith

3. The process of our faith being tested through the trials produces steadfastness or endurance.

4. Gaining that endurance makes us “perfect” or “complete” lacking in nothing. 

What does all this mean? I would explain it as follows:

The trials that come into our lives are not necessarily to be celebrated. However, God can use them for a good purpose. Romans 8:28 has a similar message, “We know that all things work together for good to those that love the Lord and are called according to His purpose.” Neither Paul nor James are saying that all things are good. They are saying that God can and does use all things for a good purpose. We are not sinning by being grieved with trials in our lives. God is not expecting us to celebrate when we or someone we love is diagnosed with cancer.

These trials will test our faith. I remember when my dad realized the cancer he was fighting was going to be terminal and there was no medical cure for it. He could have abandoned his faith. He could have said, “If there were a loving God, He would not allow me to die from this cancer.” Instead, my dad “doubled-down” on his faith. I had never seen him so confident in God’s goodness and promises and bold about sharing that with others. 

My dad’s faith was stretched and tested and it produced an endurance that sustained him during his fight with cancer. It wasn’t that he didn’t have faith before. He did. But, God wanted to bless him with developing that faith and to make him more “complete” as God views completeness. It was a gift to my dad, myself, and others. 

You may have noticed that I skipped something. I skipped James' instruction to “Count it all joy . . . when you meet trials . . .” I intentionally left that for last. I wanted to communicate the importance that God is not expecting us to celebrate cancer, Alzheimer’s, car wrecks, financial hardships, or any other kinds of trials. But, when we consider what God can and will do through perseverance in faith, we can have joy knowing that God is with us. Paul reminds us in 1 Corinthians 10:13 that “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” 

May the Lord sustain you in the trials you are experiencing and give you joy knowing that He is making you complete for His purposes and glory.