1 James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings.
James calls himself a ‘doúlos[1]’ (Greek for bondslave/servant) regardless of how we understand or interpret the differences between a slave and a servant they are both held to do the will of someone else, basically some form of bondage, voluntary or not. The Preface of the 2016 edition of the English Standard Version (ESV) of the Bible gives us a “translator’s perspective” on how both the Hebrew and Greek words that refer to servitude are handled:
A particular difficulty is presented when words in biblical Hebrew and Greek refer to ancient practices and institutions that do not correspond directly to those in the modern world. Such is the case in the translation of ‘ebed (Hebrew) and doulos (Greek), terms which are often rendered “slave.” These terms, however, actually cover a range of relationships that requires a range of renderings—“slave,” “bondservant,” or “servant”—depending on the context. Further, the word “slave” currently carries associations with the often brutal and dehumanizing institution of slavery particularly in nineteenth-century America. For this reason, the ESV translation of the words ‘ebed and doulos has been undertaken with particular attention to their meaning in each specific context. Thus in Old Testament times, one might enter slavery either voluntarily (e.g., to escape poverty or to pay off a debt) or involuntarily (e.g., by birth, by being captured in battle, or by judicial sentence). Protection for all in servitude in ancient Israel was provided by the Mosaic Law, including specific provisions for release from slavery. In New Testament times, a doulos is often best described as a “bondservant”—that is, someone in the Roman Empire officially bound under contract to serve his master for seven years (except for those in Caesar’s household in Rome who were contracted for fourteen years). When the contract expired, the person was freed, given his wage that had been saved by the master, and officially declared a freedman. The ESV usage thus seeks to express the most fitting nuance of meaning in each context. Where absolute ownership by a master is envisaged (as in Romans 6), “slave” is used; where a more limited form of servitude is in view, “bondservant” is used (as in 1 Corinthians 7:21–24); where the context indicates a wide range of freedom (as in John 4:51), “servant” is preferred. Footnotes are generally provided to identify the Hebrew or Greek and the range of meaning that these terms may carry in each case. The issues involved in translating the Greek word doulos apply also to the Greek word sundoulos, translated in the text as “fellow servant.”[2]
Our choice is to either be a slave to sin or a servant of God’s. God is looking for total commitment and obedience, no room for hypocrites! (See Deuteronomy 15:12-18; Matthew 24:45)
This letter was addressed to the twelve tribes in the dispersion (Jews were ‘dispersed’ around the known world, see 1 Peter 1:1; Matthew 19:28; Acts 26:7; Revelation 21:12). The word is often capitalized pointing to a specific dispersion known as the Jewish Diaspora. There were several periods recorded in the Bible and later where their enemies took the Israelites, usually due to their disobedience to God, into captivity. Peter could also be referring to the dispersion that occurred as the result of an uprising between 66 and 70 AD. However, more than likely this dispersion of believers was the result of intolerance towards Christians as Rome began to antagonize and brutally murder believers before the expulsion of the Jews.
Many believe that James, being a leader in the church of Jerusalem, whose membership consisted mainly of Jews that became Christians that were being dispersed (or already left), wrote this letter to provide Spiritual guidance in his absence. To equip them for their transition from the legalistic religion of Judaism to a relationship with Jesus. Since none of the books or epistles of what we call the New Testament existed at the time, James wrote this straightforward book with minimal pleasantries or narration.
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.
In the opening scenes of the movie “Star Trek II: The Wrath of Khan”[3] we are introduced to a “no-win scenario” training drill. To summarize, a disabled ship has managed to enter the “Neutral Zone” and the job of a nearby Federation starship is to rescue the ship’s passengers. The situation requires them to either break a treaty with the Klingons or allow the passengers to die (Klingons don’t take prisoners). In the movie the acting captain chooses to attempt a rescue but is destroyed by nearby Klingons. Later in the movie the acting captain asks Captain Kirk the purpose of the training since there was no way to resolve the issue. The captain responds: “How we deal with death is just as important as how we deal with life.” Without God’s help we as sinners are also faced with a “no-win scenario” since no matter what we do, we cannot save ourselves. James (not Captain Kirk) says count it all joy when you meet trials. Not temporary happiness but full-time joy. James might say to us today, “How we deal with what follows death is more important than life and the pursuit of happiness today.”
The language James used to define the trials we might face covers just about any problem size, shape or color! He then appends that strong statement with an even stronger statement saying that we KNOW it is through testing of our faith that produces steadfastness. The Greek word ‘hupomoné[4]’ is often translated as patience, steadfastness or endurance. I personally think the word ‘endurance’ would be a better translation since it implies that it is the result of a process of growth, a process that is often painful, like working out or running. Essentially, there are no shortcuts (see Ephesians 4:11-16; 2 Thessalonians 1:3-4; John 15:20; 2 Timothy 3:12; Hebrews 12:2; 4:12; Philippians 4:11-12; Acts 2:42; 16:24).
So why are Christians allowed to suffer or be tested? We will discuss this in greater detail later, however here are a few potential reasons why Christians, believers in Jesus Christ, are allowed to suffer:[5]
Essentially trials in life produce ’needs’, things beyond our ability to provide, thus requiring us to seek and embrace God for those needs. In simple terms, trials bring us closer to God. The world teaches ‘self-reliance’, but God wants us to go to Him for all our needs.
The Greek word ‘téleios[6]’ is often translated “perfect” (see verse 4), however, it actually portrays the concept of being “fully developed” (mature). Paul wrote about the importance of being mature Christians (see Ephesians 4:11-16; 1 Corinthians 3:1-9). The author of Hebrews admonished people for not knowing God’s Word, reminding them they needed to mature (see Hebrews 5:11-14) and even Peter spoke about the dangers of being a ‘partial Christian’ (see 1 Peter 2:1-12). In a sense the greatest ‘barrier’ to truth is thinking we already have or know it! That mindset is especially true with Christians. We often rely on what we learned in our Sunday School classes, confirmation classes or Sunday morning sermons. As Christians we should have a hunger for the Word, all of it, the whole counsel of God without edit or abridging (see Acts 20:27). Stories taught in Sunday School are often heavily edited to make them age appropriate, which is fine for children but as adults we need the full-strength version as there is a huge difference. That is why Bible study should be a vital and important element in every Christian’s life, regardless of age or maturity.
James introduced us to the concept that true faith will endure trials and testing. He started his letter with the idea that we should “count it all joy” or in other words always have a joyful heart regardless of our situation in life. Next he states we can “know” that the steadfastness produced from enduring trials will make us better Christians, true followers of Jesus, so that we might be mature and complete. The apostle Paul wrote that the role of the apostles, the prophets, the evangelists, the shepherds (pastors), and the teachers that God sent was for us to learn from and become equipped for ministry (to help others find Jesus). This process is to continue, “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature [Greek word ‘téleos’, see above] manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:13-16, clarification added) Everyone has a role to play on this side of heaven. We may never reach perfection here, but as we are being sanctified, the more we become like Christ, the more we can be used by Him. James tells us that instead of avoiding pain, persevere and grow. We can either pray for God to take away a problem or be strengthen in the process. Both Paul and James point to being full of Jesus, a time when the knowledge of God is not just fully learned but applied. That includes both knowledge from the Scriptures as well as experiential (growth through suffering) knowledge. Remember, life is about Him, not us!
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;
James next addresses the issue of lacking wisdom and tells us to ask God (pray) and He will give generously without reproach (no harm will come for asking!) James then makes it clear don’t bother asking if you don’t expect an answer. Ask in faith, no doubts! James uses the same illustration Paul used in the above quote from the book of Ephesians, comparing doubting (Greek ‘diakrínō’,[7] to distinguish, decide, in context having no discernment) believers (those that are not mature in their faith), to being tossed around on the water, being influenced by every wind of false teaching, false theology, false advice, etc. Bouncing from one teaching to another, will keep someone from following the True God. That is why the ongoing studying of the Word of God is essential. All Christians need discerning minds!
8 he is a double-minded man, unstable in all his ways.
James calls that type of person a double-minded man. Jesus also taught that we are not to serve two masters (see Matthew 6:24). We cannot be followers of Jesus and embrace the thinking of the world. The choice is simple, we need to choose God or choose the world, if we think we can embrace both, we are fooling ourselves (see 1 Kings 18:21; 1 John 1:8; Revelation 3:15-16).
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.
Much like how Jesus began the Sermon on the Mount with “blessed are the poor in spirit” (meaning we need to be empty, purged of this world’s ideas, values, or other distractions, so that we can be filled by God), James says the lowly brother (a humble believer) can boast of their high position in God’s kingdom, while a rich man first needs to discover humiliation, as their wealth and worldly pursuits are just temporary and will be worthless later in eternity.
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.
James offers a ‘beatitude’ lesson by concluding that a man who remains steadfast under trial will receive the crown of life (Greek ‘stéphanos’,[8] not a royal crown, a crown given as a trophy, see also 2 Timothy 4:8; Romans 2:10; 1 Peter 5:4; Revelation 4:10).
In the New Testament the image changes, since the major term for crown is stephanos, which referred in secular contexts either to the victory garland at a race of the sovereign crown that the Roman conqueror wore. This term is used eighteen times in the New Testament.
The image of the crown in Paul’s writings is developed in detail in 1 Corinthians 9:24–27 with his image of the race and the perishable crown that the victor wins. In contrast to that crown stands the imperishable crown that goes to the Christian who completes the race. The crown is an honor received as a cause of joy. Its unfading character is highlighted in Peter’s description of the “unfading crown of glory” (1 Peter 5:4). In cases where the crown bears a description, like “crown of righteousness,” the characteristics described represent what is acknowledged as present by God. In other words, God does not hand out literal crowns, but offers the acknowledged honor of the presence of this characteristic in the believer for eternity. So we have the crown that is life (James 1:12; Rev. 2:10). There is also the crown that is glory in 1 Peter 5:4, the crown that is righteousness in 2 Timothy 4:8, and the crown that is rejoicing in 1 Thessalonians 2:19. In these uses the image is much like the Old Testament examples from Psalm 103:4 and Isaiah 28:5.[9]
We need to understand that the world observes Christianity through Christians. How we deal with trials demonstrates who we are, if we choose to complain, or plea for an easy way out of every problem, we are no different than the rest of the world. How we deal with the problems we encounter in life will directly affect our witness to others (see 1 Peter 1:6-7).
This verse offers some insight on how we should live our lives. The first point concerns who it is addressed to, namely those who “remain steadfast under trial.” Which is something we cannot do under our own power, James will remind us that we need the power of God to persevere. Perhaps Paul said it best in Philippians 4:13 “I can do all things through him who strengthens me.” James also points that these are promises, not for some future time or event, but for right now. James then concludes by reminding us that this blessing is for those who love Him, namely faithful believers. James is asking every believer how much do you trust God? He offers many promises to those who love and trust Him (see 1 John 2:5-6; 4:16; 5:1-5 for a few examples).
James begs us to look carefully at ourselves essentially asking us, his readers, to ask ourselves “How do you handle problems?” For example, consider the story of Joseph (Genesis chapters 37, 39-45). Joseph was despised by his brothers, sold into slavery and imprisoned, separated from his family for over 13 years! How would you act? How would you respond to God? To some degree we are all ‘tested’ daily, how we respond not only illuminates how strong our faith in God is, it also allows non-believers to see your faith (or lack of faith) in action. A good question we might ask ourselves on a daily basis would be, “Are we acting like disciples of Jesus or are we acting like unbelievers?
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.
James now uses the same Greek word ‘peirásō[10]’ (translated earlier as ‘trials’ in verse 2) differently, the context in this verse requires it to be translated as “tempted.” God is not vulnerable to evil (which means we can’t tempt Him by promising good behavior, etc.) James also adds that God Himself does not tempt others. Why would God provide redemption from sin and then try to push us back into sin by promoting temptation to lust? After all, God did all the work, He provided everything for our salvation. Some think that God does tempt us, as they believe Jesus is alluding to God being the source of temptation in the Lord’s Prayer (see Matthew 6:13 and Luke 11:4), but James clearly states that God tempts no one. God may not be the source of these trials, but He does allow temptations and periods of trial to strengthen and test us. James is essentially pointing out that if a believer responds to a problem or trial in life in faithful obedience to God’s Word (trusting His promises) then they can endure the trial. However, if they succumb to the temptation and disobey, then it is a sin.
It is important to understand that temptation is common to man. God knows this and Paul reminds us that He will not allow us to be put into situations that cannot be overcome. He wrote, “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.” (1 Corinthians 10:13). We need to remember how Jesus responded when He was tempted by the Devil (see Matthew 4:1-11 and Luke 4:1-13). Jesus rejected each temptation followed by quoting Scripture. We should also embrace this technique, but of course, we first need to know the Word of God.
James not only discusses the problem with temptation but he also goes on about something else “common to man,” namely the propensity of people to blame others, especially God. We cannot blame God for our circumstances; the real problem is from within us (namely our sin). Paul eloquently describes this ‘internal’ dilemma in Romans 7:13-25. The truth is that we are still sinners and can certainly be tempted.
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.
James uses several words that can only be described as being borrowed from hunting and fishing. The words ‘lured’ and ‘enticed’ essentially paint the picture of man being “pulled in” by temptation. The ESV translates the Greek word ‘epitumía[11]’ as ‘desire’ however most English translations use the word ‘lust’. James tells us that lust gives birth (an interesting term almost implying a life of its own) to sin and sin when fully grown leads to death. Since we are all sinners, death is inevitable (see Romans 6:23), so what is James talking about? The message is simple, lust can cause us to sin and take our eyes off Christ and lead us away from accepting His love and salvation. We can be deceived by our lusts. Our heart follows our desires, which requires us to ask ourselves, what does our heart desire? Can we be like King David, who was known by God as a man after God’s own heart? (See 1 Samuel 13:14; Acts 13:22) The sad truth is, “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9) God does know our hearts just as the next verse in Jeremiah advises, “I the LORD search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.” (Jeremiah 17:10)
We are not to rationalize, justify or trivialize lust or sin. We should not and cannot be satisfied with sin (as lust continues to demand more and more). We are to stop blaming others and instead seek God (read Colossians 3:2; Philippians 4:8).
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.
James reminds us that since God is righteous and just, everything that is good comes from Him. In his reference to God, James uses a familiar name, Father of Lights, a title that extends from the beginning with creation (see Genesis 1:14-19) to the apostle John claiming that God is light (although not written at the time James wrote this epistle, see John 3:19-20; 1 John 1:5). James also reminds us that God never changes (see Malachi 3:6; Hebrews 13:8; Numbers 23:19). By using the phrase, “whom there is no variation or shadow due to change” James understood that minor movements are often detected by noticing slight changes in a shadow. Regardless of how we perceive God, He never changes. He gave us new life through, “his true word. And we, out of all creation, became his prized possession.” (Verse 18b, NLT)
He is the provider of every good gift, He has yet to change, nor will He ever change. Just as Scripture testifies, He promises that He will always be with us. Once again we see the importance of Scripture as it tells us about the character of God, His love for us and through believing the words, it illuminates the path to salvation (see Romans 10:14-17). So why did God bring salvation for you and for me? His love is greater than we can possibly comprehend (see 1 Corinthians 2:16). James adds that He did it so that we would be His firstfruits. A term that not only refers to the best portion of a crop (see Exodus 23:19; Leviticus 23:10-11; Deuteronomy 18:4), it also refers to God’s chosen (see Jeremiah 2:3; Romans 8:19-23; Revelation 14:4). Being chosen and the concept of firstfruits would have been well understood by the Jews James is writing to.
Listen to God through His Word, then do what He says.
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.
Even though verse 19 begins with the word “know,” the Greek word probably would be best translated as ‘see’ or ‘behold’. James, a leader of the church in Jerusalem undoubtedly had been noticing a growing trend of apathy. I believe this is one of the greatest weapons the Devil uses against churches and it almost always begins with people from the inside! Jesus reported in Revelation chapters 2 and 3 about several other churches having problems from the inside as well. On occasion we need to assess where our priorities are, a form of personal inventory if you will. Such as, do we love the Word of God like the Psalmist in Psalms 1:1-2? James seems to be shouting, “listen up people!”
James tells us that we need to begin with an attentive spirit, be quick to hear, be good listeners, don’t chime in or be eager to expound. Put other people first! Be slow to speak, or in other words, think before speaking. Are you delivering God’s wisdom or your own ideas? He’s not saying don’t speak, but we do need to be cautious. This is always a concern of mine, as a teacher it is clear we will be held accountable for what we say and teach (see James 3:1). It is often said, “think before speaking” I would like to add one more to the list, probably best done before thinking…pray before speaking!
The third point James brings up is that we as Christians also need to be slow to anger. We understand and recognize that Jesus, on at least two occasions, demonstrated a righteous or holy anger (see John 2:14-16; Matthew 21:12-13), but this is not what James is referring to. Even though James will later elaborate (see James 4:1-2), it is clear that anger, especially from conflict, will take our eyes off Jesus (Paul spoke at great length about conflict within the church, see 1 Corinthians chapters two and three as examples). We need to pray immediately when conflict arises, Paul warned to not let anger ‘fester’ overnight (read Ephesians 4:26-27) that in so doing gives the Devil something in our lives to grab hold of (the word is often translated ‘foothold’). James then reminds us that human anger does not produce or give evidence of the righteousness of God. Bottom line…how can we be effective witnesses for God if we are angry?
Knowing what God has done for us and how we should behave as Christians, James essentially pleads for us to get rid of our immoral behavior and stop doing the wicked things we do and humbly accept the Word of God. He is asking for us to receive God’s Word with meekness (a willing heart, not one of anger, rage or hate), fully realizing we are still sinners (see Ephesians 4:22-24; Colossians 3:8-10 and 1 Peter 2:1-2). We are to put away filthiness (figuratively in a moral sense) and rampant wickedness (evil habits) and receive in meekness (a gentle willingness, not weakness) the implanted Word.
James refers to the Word of God that is implanted in us, the question in front of us today is, will it take root in our hearts? Can you relate to the Bereans who Paul considered to be more noble (open minded) since they went home to search the Scriptures to see if what Paul was saying to be true? (Read Acts 17:11) Can we stand with Paul and say we are not ashamed of the gospel? (See Romans 1:6) Do we receive the word like those listening to Ezra? (Read Nehemiah 8:1-8 and 9:1-3) The author of the book of Hebrews wrote: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12) Scripture is truly alive, know it and continue to study it! While the words or the meaning of the text of the Bible never changes, since it is alive and God-guided, it has the power to address whatever concerns us that day, to comfort us in the time of need and help us grow closer to God.
By using the word ‘implanted’ (Greek ‘émphutos’,[12] to germinate, to grow or spring up), James informs us that God’s ways are made known to us (by the Holy Spirit). We are essentially infused with an understanding of what is intrinsically right and wrong. Even though ’Scripture’ at this time was essentially just the Old Testament (James was likely the first New Testament author), and everything these Jews knew was from there, they were now, after accepting Jesus as their Messiah, to accept new points of view (such as the need to follow Jesus, no longer needing to be legalistic, etc.) with willingness to obey. Plus, just like a seed that is planted in the ground, the Word of God it is expected to grow in our hearts (see Hebrews 4:12).
James identified three areas in our lives that are potential indicators, tests if you will, to see how we respond. How we ‘score’ on these tests can directly affect our witness, especially to non-believing people God has placed in our lives. The first one was the issue of how we deal with trials (James 1:2-11); the second one was how we deal with temptation (James 1:12-18) and now James adds the third, namely how we deal with God’s Word (James 1:19-27). James encourages Christians to grow in God’s Word, to understand and apply His Word in our lives today so that we may become mature Christians (see John 8:31; Ephesians 4:22-27; Colossians 3:8-10 and 1 Peter 2:1-2).
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.
James continues by reminding us that we need to do more than just read or hear the Word of God. The Word offers no benefit unless acted on. Martin Luther so eloquently stated: “My conscience is captive to the Word of God.”[13] If we only listen to God’s Word and never act on or allow it to change our lives, we are being deceived. Recorded in Nehemiah is a story about some of the Israelites at the end of their captivity in Babylon. They returned to Israel to rebuild Jerusalem and the Temple. A copy of the Word of God was found and when the Israelites heard the Word (most if not all had never heard God’s Word before) they responded with great joy, worship and dedicated their lives to God (see Nehemiah 8:1-8; 9:1-3, 38; 10:28-29). That should be our response too, reading the Bible should never become tiresome or boring.
James pleads for us to not be ‘hearers’ only, meaning we should genuinely accept and act on what we read in the Bible. The cavalier attitude (dismissal of importance) toward God’s Word was a problem in the early years of the church and continues to be a problem today. God chose His Word to reveal Himself to us. Simply put, not knowing the Word can have eternal consequences. For example there are few words in the Bible more chilling than those spoken by Jesus near the end of the Sermon on the Mount when He stated “I never knew you, depart from me” (read Matthew 7:21-23). We need to learn who was He saying those words to and why. With so many ‘Christian’ variations today, one can easily get lost, or lose the meaning of the gospel message. Following only the writings of a dead theologian does not save. We need to always remember that at the end (when we die), there is only one book that matters, the Bible. Know it and understand and believe that you are saved by the completed work of Jesus alone, you will enter heaven.
When we study Scripture there are two basic things we should discover. The first one is that we are all sinners. The second is that God’s plan for salvation is complete, Jesus did all the work (we simply can’t add anything). Will the implanted Word take root in your heart? What is your house built on? (See Luke 6:46-49) If we believe in a different Gospel or in a different story we are being deceived by our own thoughts, the Truth would not be in us (read 1 John 1:6-9). Any response to God’s Word that does not include obedience is self-deception.
To explain what he means about not being hearers only of the Word, James uses the example of a person looking intently at their own image in a mirror. Where one can look and see how God shows them that they are indeed sinners and then promptly forgets and walk away, not allowing God’s Word to make a difference in them or influence them.
While looking at the mirror some get so involved at studying the mirror’s construction (such as studying the authors, how we got the Bible, looking for errors, etc., but not applying or accepting the words, thinking it doesn’t pertain to them), they ignore the reflected image that shows them as being sinners entirely. One can easily get distracted by unimportant things in life that we pay little or no attention to how the Word is to be applied in our own lives. Sadly, this analogy can also apply to a believer who hears God’s Word, but later forgets that as a believer they are just as holy as Jesus (they are made righteous by what He did), and fails to mature into being a faithful follower.
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.
James then points out that for the one who recognizes and does what is written will be blessed. The Bible often speaks about how God’s Word is perfect, inerrant, sufficient and complete (for example see Psalms 19:7-9). James also called the Word “the law of liberty” (see Romans 6:16-18; 8:14-15), some may argue saying it actually brings bondage not freedom. However, anyone who studies the Bible will discover the opposite, as it is very clear that we are held (and condemned) in the bondage of sin, but Jesus give us liberty! Again, He did all the work. James points out that perseverance and obedience, being one that does not forget what they read, will be blessed.
We have three choices regarding the Word of God. We can ignore it (hear it and then pretend it doesn’t apply to us); we could remain ignorant and never learn or grow in it, or the Word can ignite us to be disciples of Jesus, letting the world know Jesus is our Lord and our Savior. As discussed earlier, we need to recognize that perhaps the greatest cause of failure in recognizing or accepting the truth is believing we already know everything we need to know (see Revelation 3:14-22, the people from the Church at Laodicea thought they had a great church but in reality they were only lukewarm for Christ, remember the pilot light doesn’t qualify for ignition!)
26 If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. 27 Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
The word James uses for ‘religion’ points mainly to external actions (rituals, routines, protocols, etc.) One of these ‘external’ actions is how we talk. James reminds Christians that what we say and how we say it is very important. If we do not ‘bridle’ our tongue, we demonstrate that our beliefs are worthless and deceptive. James is reminding us that our speech (being one form of external evidence) reflects our thoughts and beliefs (our heart).
How we respond to those in need is another external action that can be seen. Not just urgent temporary needs, but also ongoing issues such as overseeing (often translated visiting, however the term implies more than just visiting) orphans and widows or anyone else in distress (see John 13:34-35; Matthew 5:43-48).
These external evidences are indicators of something great going on inside us. Much like an electric meter spinning indicates power is at work inside a house, or an oil-pressure gauge in a car indicates oil is present and working inside the engine. We can ask ourselves, do our ‘external evidences’ (speech, spending habits, mannerisms, etc.) reflect God?
We are to be ‘unstained’ by the world (verse 27), meaning that we are not to allow the world’s values and and priorities to be our values and priorities. God’s priorities have nothing in common with the world’s priorities. Embracing the world would make it difficult to stand firm for Jesus (read 1 John 2:5-16). The world teaches and preaches about how everything should be about us, and only about the ‘other person’ if there is some benefit for us. God teaches us to be His disciples, full of compassion and love for others first.
Does the world leave a stain on us? It can, if we continue to embrace worldly doctrine and behavior. James makes clear that how we live our lives, how we demonstrate God’s love, and how others perceive us is essential for an effective witness.
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] Strong’s Greek 1401.
[2] The Holy Bible: English Standard Version. (2016). Wheaton, IL: Crossway Bibles.
[3] “Star Trek II: The Wrath of Khan”, directed by Nicolas Meyer (June 4, 1982; USA, Paramount Pictures).
[4] Strong’s Greek 5281.
[5] List compiled from chapter two of MacArthur, J. F., Jr. (1998). James. Chicago: Moody Press.
[6] Strong’s Greek 5046.
[7] Strong’s Greek 1252.
[8] Strong’s Greek 4735.
[9] Bock, D. L. (1996). Crown. In Evangelical dictionary of biblical theology (electronic ed., p. 138). Baker Book House.
[10] Strong’s Greek 3985.
[11] Strong’s Greek 1939.
[12] Strong’s Greek 1721.
[13] Martin Luther responding to Charles V, the Emperor of the Holy Roman Empire and many other leaders that accused him of heresy on April 18, 1521 in the town of Worms, Germany. After spending time in prayer Luther clearly stated these and other powerful words in what is often referred to as Luther’s “Here I Stand” speech. Luther, M. (1999). Luther’s works, vol. 32: Career of the Reformer II. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 32, p. 112). Philadelphia: Fortress Press.