A Greater Grace

James 4:1-10

Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions that battle inside you? You desire and you do not have; you murder and envy and you cannot obtain; you quarrel and fight. You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.

Adulterers, do you not know that friendship with the world means hostility toward God? So whoever decides to be the world’s friend makes himself God’s enemy. Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning”?

But He gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” So submit to God. But resist the devil and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.

As much as we might like to be completely free from sin's presence in this world, the fact is that God delivers us from the penalty of sin and from its power, but allows us to struggle with the reality of its presence as part of our spiritual growth process. James hits this struggle at its source in a highly convicting passage -- but he doesn't leave us without hope. He lays a "grace greater than all our sin" right alongside his convicting words.

James bluntly observes that quarrels and conflicts come from the fleshly passions that remain at war within us even as Christians. Lust, envy, and a desire to be friends with the world, lead to murder, conflict, and idolatry. These are selfish desires that are in contrast to serving others as James has previously noted in 1:27; 2:14-17; and 3:17-18.

James wants his readers to do what we know is right (4:17) - serving with no room left for selfishness. He uses a strong comparison - that a person who decides to be a friend of the world is making himself an enemy of God. The verb choices are key here: God doesn't make this person an enemy; he chooses the world over God and in the process demonstrates hostility toward God, placing himself in the position of an enemy of God. Both choices are the individuals, not God's. James' bottom line here is that we cannot have a heart inclined to choose the world and be a friend of God. A heart inclined to love God will not love the world -- and will reject the lust, envy, and selfish desires James addresses in this section.

These are powerfully convicting words, and yet God offers a two-fold solution:

• A jealous, guarding Spirit (v. 5)
• A greater grace (vv. 6-10)

God's jealous Spirit won't tolerate the idolatry of loving the world more than God. This is a hard passage to interpret since we're not sure exactly where this Scripture comes from - but at least one thing it means is that God's Spirit won't allow the believer to be content loving the world more than God. That "divine jealousy" will cause a yearning that will not be satisfied with the world. Simply put, a worldly believer will be miserable in Spirit.

The grace that James speaks of is like that Paul highlights in Titus 2:11-14: not the grace of salvation, but the grace of sanctification. Specifically, this grace gives believers the power to:

• Submit to God (v. 7)
• Resist the devil (v. 7)
• Draw near to God (v. 8)
• Cleanse our hands (v. 8)
• Purify our hearts (v. 8)
• Mourn over sin (v. 9)
• Humble ourselves in God's presence (v. 10)

This is a beautiful picture of God's enabling us to do what He requires of us. The passage states that God "gives grace to the humble" -- and that humility comes when, by His grace alone, we recognize our utter incapability and His complete ability.

Grace, grace, and more grace. That's at the heart of becoming a friend of God.

Authentic Wisdom

James 3:13-18 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings.

But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. Such wisdom does not come from above but is earthly, natural, demonic. For where there is jealousy and selfishness, there is disorder and every evil practice.

But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical. And the fruit that consists of righteousness is planted in peace among those who make peace.

James' highly practical exhortation to authentic faith includes equally practical guidance in discernment. This passage contains specific characteristics that believers can use to assess the source of perceived "wisdom".

In its context within chapter 3, James is demonstrating here in part that a truly "wise and understanding" person will demonstrate that in his works -- in contrast to some individuals including teachers who claim wisdom and authority but lack the fruit James delineates. For a people who were used to a religious system that claimed a person was wise based merely on his position, this was radical!

James' teaching highlights the fact that true wisdom is available to all who seek it - a point made in chapter 1. Like Paul, though, he recognizes that there is wisdom of the fleshly sphere and wisdom of the sphere of God's grace (see 2 Cor. 1:12). James outlines what true wisdom from God looks like by showing first its contrast.

Wisdom that is not from above - that characterized as earthly, natural ("not having the Spirit"), or demonic - exhibits the following traits:

• Bitter jealousy
• Selfishness - Also translated "selfish ambition". Strife, contention. Root means "provoke" and a related root maens "debate". This also characterizes those headed for wrath and indignation (Rom. 2:8)
• Arrogance
• Lies against the truth
• Disorder - Confusion; commotion (as in war); tumult. A general state of upheaval. Root = "unstable."
• Every evil practice

1 Cor. 3:19-20 notes that the world's wisdom is foolishness and useless before God. In contrast, God's wisdom - the "wisdom from above", can be seen by these traits:

• Pure - clear, chaste (as a virgin). Associated with clean, unsullied. Root - "holy"
• Peaceable
• Gentle - Moderation, patient. In 1 Timothy and Titus, Paul uses this word in contrast to brawlers and not being contentious, and Peter uses it in contrast with being unreasonable (1 Peter 2:18).
• Reasonable/Accommodating - "easy to be entreated"; a compound root that means "well persuaded/trusted". Essentially, this represents a person who is not rigid, who is willing to bend (obviously where it does not cause an unbiblical compromise).
• Full of mercy
• Full of good fruits
• Unwavering/Impartial
• Without hypocrisy
• Bearing righteous fruit that is sown in peace by those who make peace. This reflects a key Old Testament principle that peace comes with righteousness (Isa. 32:17). This is not peace in the sense of no conflict - these people were, after all, being persecuted - but peace in the true meaning of shalom, wholeness, completeness, peace with God. While we are counted righteous in Christ by faith alone, the daily living out of a righteousness life requires our cooperation. James merely echoes Hosea 10:12 and Paul in Gal. 6:8 that we should pay attention to what kind of soil will lead to righteousness. We only find that kind of soil by abiding in Christ (Phil. 1:11; John 15). The bottom line: Right relationship leads to right action.

As noted at the beginning of this passage, James tells us what we should do with this wisdom. Rather than a means of boasting or being exalted above others as in the Judaism of the day, we are to demonstrate wisdom and understanding by:

• good behavior
• deeds
• gentleness

In other words, wisdom doesn't make us superior to others, it enables us to maintain good behavior, do good deeds, and demonstrate the gentleness that true wisdom brings.

God's wisdom and the world's wisdom are very different. In the context of authentic faith, James teaches that authentic wisdom and understanding are shown by deeds done in gentle wisdom, evidenced by good behavior. In contrast, "wisdom" that is characterized by bitter jealousy, selfish ambition, arrogance, and disorder, points to earthly, natural, demonic sources.

James wants his readers to know these marks as they don't "lie against the truth", being deceived by self-perceptions contrary to truth. God's true wisdom is pure, clean, peaceful, gentle, and patient (not contentious or unreasonable); it is merciful, fruitful, unwavering without partiality; without hypocrisy. It is sown in peace and yields the fruit of righteousness.

The "Untameable" Tongue

(James 3:2b-12) If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well. And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. So too the tongue is a small part of the body, yet it has great pretensions. Think how small a flame sets a huge forest ablaze. And the tongue is a fire! The tongue represents the world of wrongdoing among the parts of our bodies. It pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell.

For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind.But no human being can subdue the tongue; it is a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse people made in God’s image. From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. A spring does not pour out fresh water and bitter water from the same opening, does it? Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.

The tongue. Perhaps everyone can relate at some level to James' scathing critique of what we say - and understand that truly it is a mature person indeed who can control his tongue! James of course doesn't let us off the hook by explaining how difficult this task is; instead, he drives us to seek the wisdom of God.

James introduces this section with his admonition that not many should be teachers because of the stricter judgment incurred. Teachers have a special risk of causing adverse effects by not guarding their tongues. However, James applies this section to all believers, and that is the view we will take as we look at his teaching.

As we have seen, James frequently echoes the words of Christ. Here is no exception; our Lord said in Mt. 12:34-37 that we will be judged for our careless words. Our words condemn or justify us by revealing our hearts (Luke 6:34-35). James' teaching is not new! He illustrates his points, however, in quite powerful ways.

He compares the tongue to bits in horses' mouths and rudders on ships - things which are small but give direction to something much larger. The tongue, he teaches, is likewise the key to bridling our whole body. It's a small thing - but small fires destroy great forests. If not kept under control, it can destroy.

James continues by pulling no punches: he states that the tongue boasts of great things (v 5), is a world of iniquity (v 6), defiles the entire body (v 6), sets on fire our life's course (v 6), cannot be tamed (v 8), is a restless evil (v 8) full of deadly poison (v 8) and is used for both blessing and cursing (vv 9-10).

James zeros in on this last point, using two illustrations to show how unnatural it is for one thing to produce two divergent outcomes. Just as a fountain doesn't produce both fresh and bitter/salty water, and a fig tree doesn't produce olives or a vine produce figs, the tongue of a believer shouldn't produce both blessing and cursing.

"Blessing" is used here in the common biblical sense of blessing, praising, positive words of edification, or a concrete blessing or benefit. "Cursing" is used in the negative sense as the direct opposite of blessing. It's not so much "curse words" as it is the idea of speaking harshly words intended to "curse" the other person. These Jewish Christians were steeped in the Jewish worldview which had a strong sense of individuals' ability to bless or curse others. We can best see the meaning of this to the Jewish mind in David's encounter with Shimei in 2 Sam 16:

Then King David reached Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! The Lord has punished you for all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”

Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” But the king said, “What do we have in common, you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. Perhaps the Lord will notice my affliction and this day grant me good in place of his curse.” (2 Sam 16:5-12)

This reflects what is meant by "cursing" very well. A humorous English equivalent might be "a pox be upon you". It doesn't mean we have a falsely positive view of things or never acknowledge things about others that are true - the very example of Scripture shows the opposite, as James indicates even within this letter. Instead, this is an admonition similar to that in Psalm 50:19-20:

You do damage with words,
and use your tongue to deceive.
You plot against your brother;
you slander your own brother.

James' teaching is consistent with both Paul and Peter, who apply the same principle specifically in times of persecution:

• Rom 12:14 Bless those who persecute you, bless and do not curse.

• 1 Pet 3:9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing.

James' overall focus, you will recall, is on the authenticity of our faith. As the fruit of a tree reveals its identity, our speech reveals our heart (Matt. 15:11, 18-20). And our heart is what God is concerned with. Bible teacher Bob Deffinbaugh from www.nextbible.org summarizes this point very concisely:

The heart is the key to controlling the tongue. James is not calling for more will-power and determination to control our tongues. If the tongue is set ablaze by hell, then only heaven can help us. And God has provided us with this help. He has given those who have placed their trust in Him a new heart. We are to be keepers of the heart, so that the thoughts of our heart are on Him who died for us. As our hearts are filled with Him, with His Word, with His salvation and grace, then our lips will reveal the overflow of our hearts.

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.