The Teacher and the Tongue

James 3:1-2

Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly. For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well.

James continues his "practical theology" with a focus on teachers; however, the problem he addresses is certainly not limited to those who take on a teaching role. This passage introduces an extended teaching about the importance of guarding the tongue.

It is important not to separate verse 1 from the remainder of the passage. The Greek construction of the verses makes James' point very clear: Individuals should be cautious about becoming teachers, because teachers incur a stricter judgment. Knowing that we all stumble in many ways should cause us to be careful about the types of positions we seek. James' extended example on the tongue as a key source of stumbling certainly doesn't mean that speech is the only way in which a teacher can stumble, but in his typical pattern of statement-example, he wants us to see that this is certainly one way.

James is clearly not teaching that there should be no "teachers". Instead, he is warning people about the extra level of scrutiny they will receive - from God Himself - if they take on this role. Clearly, the church needs teachers: Eph. 4:11 tells us that God gave teachers to the church as a gift (along with evangelists, prophets, pastors, and apostles).

However, we must remember that James writes to a Jewish-Christian audience. To Jews, the "rabbi" or "teacher" was an exalted position of authority. Even after coming to know Christ, many wanted to be known as "teachers of the law", but according to Paul they didn't know what they were talking about (1 Tim. 1:7). Throughout the New Testament, cautions abound to protect the church from authoritative-style leaders:

• Jesus told His disciples that the path to greatness is found through servanthood. (Luke 22:26)
• Paul observed that the least visible parts of the body were often the most needed. (1 Cor. 12:22-25)
• The author of Hebrews taught that leaders would give an account for their work to the Lord (Heb. 13:17)
• John taught that the Holy Spirit, not someone of "higher spirituality", would lead them to knowledge, and that knowledge was available to all Christians equally. (1 John 2:26-27)
• James tells his audience that teachers will have a greater judgment. (James 3:1)

Thus, anyone who teaches should do so from a place of servanthood, with a profound sense of humility, and with an awareness of the judgment that will come. Teachers, like all of us, should watch out for areas where they might stumble -- including that biggie, speech.

James has really already introduced this theme in James 1:19 when he tells us to be "slow to speak". Here, he begins an extended discussion of the dangers of the tongue. This applies as one of the areas where teachers can stumble, obviously -- false teaching, a careless word overheard by a new Christian, and many other examples underscore the risks of speaking in a teaching capacity.

However, James quickly makes clear that this section is not only for teachers. "We all stumble", he says, and then uses an example that everyone can relate to, because to not stumble in our speech is a sign of full maturity -- and James knows that no one would claim to be a fully mature Christian. In fact, our awareness of why controlling the tongue could be an indication of other types of self-control needs no exposition - we've all experienced the head-slapping moment of "Why on earth did I say THAT." Possibly no human experience is more universal! And that is precisely James' point as he introduces this next section - one that reminds us that we truly don't have the right to 'speak our mind'.

Why Work? (James 2:14-26)

(Biblical text and some word studies from www.nextbible.org)

James 2:14-26 What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself. But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. You believe that God is one; well and good. Even the demons believe that – and tremble with fear. But would you like evidence, you empty fellow, that faith without works is useless? Was not Abraham our father justified by works when he offered Isaac his son on the altar? You see that his faith was working together with his works and his faith was perfected by works. And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness," and he was called God’s friend. You see that a person is justified by works and not by faith alone. And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.

This passage is merely one of the most controversial in Scripture. It's the passage that led Martin Luther to reject the canonicity of James, and a passage that critics of the Bible point to when claiming the Bible contradicts itself. A close study, however, will show that James' teaching on justification is not contradictory to Paul's; rather, they are two sides of the same coin.

James begins by noting that faith, without works, is useless or "dead". If faith is not accompanied by practicial demonstrations of love - what Gal. 5:6 calls "faith working through love", then it is dead. James' question, "Can this kind of faith save him", references the faith just described, a faith without works. In the Greek construction it is a rhetorical negative question that expects a negative answer: No, that faith cannot save.

Verse 16 depicts a pat, spiritual answer to a real, practical need: "Be warm and filled". It was a blessing, to be sure, a verbal proclamation of something they wanted to see happen. A modern equivalent might be, "I'll pray for you - stay warm", as we walk away with a jacket on leaving someone outside Wal-Mart waiting on a ride. Saving faith goes beyond, meeting the tangible physical needs of the other person. James isn't imploring a social gospel here that ignores spiritual needs - we'll see that he gives plenty of attention to that area. But he does stress the need to balance eternal hope with temporal help.

Verses 18-21 have a significant cross reference in Roms 3:28, as well as all of Galatians 3 and Romans 4. In Romans 3:28, Paul introduces his extensive teaching on justification by faith with this statement: "For we consider that a person is declared righteous by faith apart from the works of the law". Thus, we know that Paul's use of "works" in the section following with amplifies this theme refers to "works of the law". Paul contrasts genuine faith with works of the law. James, however, has already established that the "works" he refers to as accompanying saving faith are practical works of righteousness. James has just affirmed how easily the law can be transgressed, so we know that he agrees with Paul on the inefficacy of the law. We must make this distinction to really see that James and Paul agree: Legalistic works - rituals, etc. - never save! James further observes that doctrine alone is insufficient. Even fallen angels know that there is one God.

Instead of legalistic works or mental assent to doctrine, James provides the example of faith that was demonstrated in practical works - practical obedience to God. Abraham's faith was demonstrated at the sacrificial altar. He observes that through this Abraham's faith was "perfected" - a root meaning completed, or "carried to the end". This is a key word - James doesn't say that through this Abraham's faith was established ... he says completed or as it is sometimes translated, matured. Faith and works were partners in a maturing faith in Abraham. It was a "work of faith" (1 Thess. 1:3).

Paul and James quote the same passage from Gen. 15:6: "Then he (Abraham) believed in the Lord; and He reckoned it to him as righteousness." Abraham's later work of faith showed the fulfillment of this imputed righteousness - it simply worked! While Paul focuses on the faith alone that led to the establishment of Abraham's faith and his "justification" before the Lord, James emphasizes the maturing of that faith, the confirmation that we can see in his willingness to sacrifice Isaac, the works that were essential to prove that Abraham's faith was real. James concludes his teaching with the example of Rahab and the notation that faith cannot be separated from works any more than body can be separated from spirit.

Application
What we do matters - a lot! In fact, what we do says more about what we believe than a doctrinal statement. But the "works" we are called to are not ritual works of law, but practical acts of love. These demonstrate the reality of our faith.

Partiality - or love? (James 2:1-13)

(Biblical text and some language studies from www.nextbible.org)

James 2:1-13 My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ. For if someone comes into your assembly wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, do you pay attention to the one who is finely dressed and say, “You sit here in a good place,” and to the poor person, “You stand over there,” or “Sit on the floor”? If so, have you not made distinctions among yourselves and become judges with evil motives? Listen, my dear brothers and sisters! Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? But you have dishonored the poor! Are not the rich oppressing you and dragging you into the courts? Do they not blaspheme the good name of the one you belong to? But if you fulfill the royal law as expressed in this scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show prejudice, you are committing sin and are convicted by the law as violators. For the one who obeys the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery but do commit murder, you have become a violator of the law. Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.

Prejudice ... in our society we generally recognize the ugliness of this world. There were a lot of positive things about life in the US 60 years ago, but one good change is that we no longer idealize the prejudice that led us to accept "separate but equal" as a valid societal option. An understanding of James' practical Christianity could have saved us a lot of wrongdoings and, in fact, informed many Christians' responses to join the civil rights movement and fight to overturn the injustice.



As with many Scriptural admonitions, though, James doesn't stop at what negative things to avoid. Even well-meaning secular teachers who have an understanding of God's natural law (Rom. 2:14) come up with wisdom that addresses the negative. Confucius, for example, said "Don't do to another what you don't want him to do to you." True and good ... as far as it goes. But that's something we can do in our flesh. Jesus taught the full truth - "Do unto others as you would have them do unto you." In other words, be intentionally looking out for treating others in a positive sense, as you would have them treat you. Don't just avoid a negative behavior ... enact a positive one.



In this passage, the NASB comes closest to the literal translation when it admonishes us: "do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism." Ouch! It's easier to avoid prejudice than to avoid personal favoritism. After all, it's only natural to prefer some people over others - right? But as we will see, that is exactly James' point.



The phrase translated by the NASB "personal favoritism" and by the NET "prejudice" appears in the KJV as "respect of persons." A.T. Robertson notes that the Greek idiom from which this word is derived means "to lift up the face on a person; be favorable and partial". The same word group is used in Scripture in a limited fashion:

• Jesus was perceived as not being "partial to anyone" (Luke 20:21)


• God does not distinguish between people groups for salvation, favoring one over another (Acts 10:34)


• God does not show partiality (favoritism) between Jew and Greek (Rom. 2:11)


• God does not show partiality between someone like Paul and leaders of "high reputation" (Gal. 2:6)


• God does not show partiality between master and slave (Eph. 6:9)


• God does not show partiality when giving consequences for wrongdoing (Col. 3:25)


• We are not to show partiality - "personal favoritism" (James 2:1)

Ultimately, personal favoritism is the subtle prejudice of preferring one group or type of person over another. James teaches that this is incompatible with faith.



In keeping with his usual pattern, James gives a general principle ("avoid personal favoritism") then follows up with an example. Our look at God's example in Scripture confirms that James' example of rich vs. poor is not the only area in which we must guard against playing favorites. However, this was the example James chose and as we will see, it is one that they certainly related to.



The example of fine clothing - literally "clean" - vs. dirty reflected the clothing status distinctions of rich vs. poor in the Roman world. In James' example, if they provided special seating to someone dressed nicer - and thus obviously rich - they were commiting the broader since of partiality. James actually says that this makes them "judges with evil motives."



James' word choice in v. 4, "made distinctions", is a different word than that of verses 1 and 9, "show partiality" or "show favoritism", but it is similar in meaning. It means "partial" and is from a root meaning "judge between". Scripture contains positive, negative, and neutral uses of this word.



Positive uses include the areas of salvation, edification, and truth. Specifically:

• Salvation was the same path for both Jew and Gentile, without distinction (Acts 15:9)


• Believers are to "judge" or "make distinctions" between brothers instead of going to court (1 Cor. 6:5)


• Believers are to "judge" or "make distinctions" of their own bodies before Communion (1 Cor. 11:39, 31)


• Believers are to "judge" or "make distinctions" about prophetic utterances (1 Cor. 14:29)

Negatively, the word is used of unbelief, superiority, and prejudice. For example:

• Doubting in prayer (Matt. 21:21; Mark 11:23)


• Misgivings about a course of action (Acts 1:20; 11:12)


• Taking issue with another believer (Acts 11:2)


• Wavering or doubting about an ethical decision (Rom. 14:23)


• Maintaining a superior attitude (1 Cor. 4:7)


• Doubting in seeking wisdom (James 1:5)

The word is also used neutrally of natural things such as discerning weather patterns (Matt. 16:3).



The bottom line of this is that good 'distinctions' are thosebased on truth with edify the body of Christ; bad distinctions are those based in unbelief, superiority, and prejudice. This is the balance Jesus struck in his teaching of John 7:24: "Do not judge according to appearance, but judge with righteous judgment." In this passage, James' warning is against the former - judging by appearance.



As a guard against favoritism, in verses 5-8 James lays out God's special care of the poor and the present persecution by the rich. Here we see a glimpse into why James chose to use rich/poor as the example in his teaching against showing favoritism. The rich were dragging them into court, oppressing them, and blaspheming Jesus' name. James wonders why would they want to honor them, but dishonor the poor?



God's choice of the poor parallels the upside-down election of 1 Cor 1:26-29: God chooses the weak so He will be glorified Himself, so that no man will boast before God. (The same word is used for "choose" in both James 5:8 and 1 Cor. 1:26.) "The poor" in verse 5 is singular - meaning "the poor person". James is not teaching that all poor people will be saved; instead, he is affirming that God does choose poor people to honor, and believers should not dishonor them.



Verse 5 also reminds us that the kingdom is for those who love God. Not merely those who have a profession, but those who love Him. This is a reminder that at its root, salvation is the creating of a heart in love with God. Jesus taught this in Matt. 5:3 and 25:34 - those who get the kingdom are poor in spirit, and those who get the kingdom are those who showed demonstrable acts of love for God by loving others. Again, James' very practical teaching has its roots in our Lord's words when He walked this earth.



The bottom line is summed up in verse 8: The opposite of favoritism in love. Our focus, as always in the Christian life, is not on the negatives but on the positive: love, the "royal law", should guide us. Gal. 5:14 goes so far as to say that love fulfills the whole law! When love is our guide, there is no room for either prejudice or favoritism.



James concludes this section by noting explicitly that partiality/favoritism is sin. He has finished his example, and comes full circle back to his main point. As we might expect since he is speaking to a Jewish Christian audience, he makes his point in the context of the Law with which they are intimately familiar. This brings the sin of partiality in the framework of being a violation against God, and reminds us to focus on mercy, which triumphs over judgment.



Application

This is really a massive text, when we think of all the implications of not showing partiality ... which is ultimately God's example to us. Mere focus on not being prejudiced - the "diversity" of today's modern world - is a counterfeit of what Christ calls us to - a lack of partiality. Instead of favoritism, practice its opposite: love.



As usual, this is a much higher standard, and one that affords more questions than answers. When does patriotism become favoritism? How do I not show favoritism when I am naturally drawn to some people more than others? How do I live out mercy when our world seems to need justice? These hard questions won't be answered by a quick Bible study.



Pauls' doctrines can be examined and codified into a creed; James' practical theology is in many ways more challenging than the free will/sovereignty debate! It can only be lived out in intimate relationship to Him.

Plain and Simple: Live it out

Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger. For human anger does not accomplish God’s righteousness. So put away all filth and evil excess and humbly welcome the message implanted within you, which is able to save your souls. But be sure you live out the message and do not merely listen to it and so deceive yourselves. For if someone merely listens to the message and does not live it out, he is like someone who gazes at his own face in a mirror. For he gazes at himself and then goes out and immediately forgets what sort of person he was. But the one who peers into the perfect law of liberty and fixes his attention there, and does not become a forgetful listener but one who lives it out – he will be blessed in what he does. If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world. (James 1:19-27)

These verses expound upon the kind of person Christians are to be since we've been brought forth as "first fruits" (v. 18). Summing up this first section of his letter, James doesn't hold his flock to a lower standard because of their trials. Instead, he takes pains to remind them that authentic faith should affect their actions. This section reflects James' overall theme that faith without works is useless.

James first addresses how authentic faith affects our reactions. Remember, he has been speaking of trials in this first section. Many times, we justify poor reactions because of our suffering. But in times of trial, as in other times, our reaction should be one of listening and patience ("slow to anger"). James' reminder to be 'slow to speak' reflects the wisdom of Solomon in Prov. 10:19: "When words abound, transgression is inevitable, but the one who restrains his words is wise." Our anger never accomplishes God's righteousness. And interestingly, being quick to listen and slow to speak makes it easier to not be angry -- simply put, we get all the facts first, and that defuses the anger that sometimes comes when we react rather than respond to the circumstances we face.

James also reminds his readers that even as Christians we have much to "put away". However, as we put things away, we don't leave a void -- instead, the Word is to become implanted in our hearts. This word is received in humility, but we prove it's been received by our actions. If we faily to act, we deceive ourselves. James parallels looking at the law to looking into a mirror - when we look into God's word we must abide in what we see!

James is highly concerned with the authenticity of our faith. While he teaches sound doctrine, he is dissatisfied with doctrine that doesn't impact life on a practical level - "where the rubber meets the road". This passage affords three such "tests" of authenticity. It is important to note that these are not requirements for salvation, but are demonstrations that one's perceived salvation is authentic and not a self-delusion.

James' first "test" is that authentic faith should help us bridle the tongue. In other words, authentic faith affects how we relate to others verbally. "Bridle" means to hold in check, to restrain - much as the bridle on a horse allows the rider to control the horse, faith allows us to control our tongue. This doesn't mean perfection - just that true faith provides the ability to have control over the tongue. James will pick this topic up again in chapter 3.

Next, James observes that authentic faith impacts the weak. Caring for "widows and orphans" is a Scriptural principle that falls under this broader category of protecting the weak; in other places in Scripture this is amplified to include resident aliens (immigrants) who chose to settle in Israel, and even workers who are exploited (for example, Mal. 3:5 equates mistreatment of these 4 classes with divination and adultery). Although Christians may differ on the "how" of James' admonition, Bibilical teaching throughout the entire Word of God does not allow us to ignore the weak.

Finally, James notes that authentic faith is not stained by the world. Again, James and Paul are incredibly consistent here: Paul admonished the Romans not to be conformed to the world. Being in the world affords us the opportunity to impact the weak; not being of the world means that we won't be stained by doing so, or shaped into the mold of the world. Withdrawal from the world is not an option for a biblical Christian, but neither is conformity to the world system.

As usual, James is plain and simple. The bottom line: Don't be conformed by the world - maintain pure, simple devotion to Christ, motivated by love, and live out what you learn.