James 3:13–18

 ¹³ Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. ¹⁴ But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. ¹⁵ This wisdom does not descend from above, but is earthly, sensual, demonic. ¹⁶ For where envy and self-seeking exist, confusion and every evil thing are there. ¹⁷ But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. ¹⁸ Now the fruit of righteousness is sown in peace by those who make peace.

Commentary
Here the Apostle James begins by challenging any presumptions one may have about themselves or others by saying, "Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. "
Now this James is saying against the backdrop of his having already cautioned us against many becoming teachers, where one might consider themselves to be "wise and understanding," and thus think they are qualified to teach the Scriptures because of some level of learnedness or success they have attained too, or even intellect they posses. Yet these things in of themselves verify nothing of ones faith, or calling, if ones life is not being lived in good conduct, via a spirit of meekness. And so the Apostle James says, "Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom." vs. 13
For those who are truly wise and understanding not only live Godly lives, doing good as God affords them opportunity to do so, but also know their own faults and frailties, and thus do not presume to be "superior" to others. And so in doing good, they do this in the meekness of wisdom, that is in a spirit of humility, and not in the fleshes pride or through selfish ambition. For the self-centered and directed life pursues goals simply for ones own end. And does not consider God's desires or designs, for themselves or anyone else, all which Jesus Christ did when He willfully became a Man, that He might become God's salvation for all who believe in Him.

And so only when ones life is being lived in obedience to the Gospel, in doing good in the meekness of wisdom can one be said to be wise and understanding. And so here James is giving us all a reality check, emphasizing that first and foremost that the wisdom that comes from God is not measured by degrees of learnedness, or intellect one has attained too, or success attained, but rather is to be measured by ones good conduct and works done via a spirit of meekness or humility. For only when one follows Jesus Christ in a spirit of meekness, is God's wisdom manifested through them. For meekness (praos/prautes) is not only a characteristic of Jesus Christ's Person (Matt. 11:29; 21:5), it is a fruit of the Spirit, and thus is to be manifested by all the people of God who believe in Him (Matt. 5:5; Gal 5:24). And so in contrast to the "wise and understanding" of this world, who through their "wisdom" do not know God (see 1 Cor. 1:18-31). We as the people of God must seek to be the meek and humble people of God, whose meekness is born out of God's love within us (consider Col 3:12-17). For truly the Holy Spirit has given us His "fruit" of meekness/gentleness as a part of our being God's new creations In Christ. So that we might manifest this gracious attribute of God towards each other (Eph. 4:2; Gal. 6:1), and towards all (Titus 3:2). For truly meekness is not only a pre-requisite too receiving true knowledge of God (James 1:21). But is foundational if one is going to effectively communicate true knowledge of God, that leads one and all into the salvation of the Lord (2 Timothy 2:25; 1 Peter 3:15).

Vs. 14-16 ¹⁴ But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. ¹⁵ This wisdom does not descend from above, but is earthly, sensual, demonic. ¹⁶ For where envy and self-seeking exist, confusion and every evil thing are there.

In contrast to good conduct and works done through the meekness of wisdom. The Apostle James here warns us against having bitter envy and self-seeking in our hearts. Which can have disastrous results personally, as well as collectively, if such an attitude amongst brethren is allowed to flourish. "For where envy and self-seeking exist, confusion and every evil thing are there." vs. 16

And so coming out of the world and into the new life In Christ, people can very easily transfer the worlds values and ways of doing things into the church community. And so instead of encouraging others to grow in their God given potential, or excel in their God given endeavours (consider 1 Cor 12:20-26, vs. 26), people can eye others with bitter envy, and thus see brethren as rivals, rather then brethren to be loved (consider 1 Cor 13:4). And so James says if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. Because to live in such a manner is not living in accord with the Gospel of the Lord Jesus Christ; nor is it being Spirit led (consider 1 Cor 3:3; Gal 5:16-23, vs. 20, 23). Instead it is only being led by the spirit and wisdom of this world. A "wisdom" which the Apostle James calls, "...earthly, sensual, demonic" (vs. 15). Therefore to do so is only a practical denial of the truth (as the Believers Bible commentary says). For to live in envy towards ones brethren is contrary to loving ones brethren, as Jesus commands of us all (consider Rom 13:8-10). And so in contrast to walking in a spirit of meekness/humility towards one and all. And serving one and all, as Jesus said true greatness is found in following Him there (consider Mark 10:35-45; John 13:1-17, vs. 12-17). Sadly in every generation there are those inside of the household of faith whose focus and agenda is too exalt self, and self interest above all else (consider Phil 1:15).

Vs. 17-18 ¹⁷ But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. ¹⁸ Now the fruit of righteousness is sown in peace by those who make peace.

 In contrast to the wisdom of this world which only seeks to gratify ones sinful desires and or forward ones own self interests and ends. The wisdom that is from above, that is from God, is first pure (1 John 3:3). That is Morally pure and thus it does not tread all over God's commandments in exercising the glorious liberty that we have in Christ to live freely, richly, abundantly. Second it is Spiritually pure: meaning it does not knowingly align itself with forces that are hostile to God's Person or His purposes in the earth (2 Cor 6:14-7:1).

Third it is Ethically pure: which means it is pure in motives, in actions, in speech. And thus is honest and genuine with one and all. It is the antithesis of duplicity and falsehood. Thus it abhors lying and every false or questionable way. And so these three basic attributes of purity may be summed up in Jesus Words when He says, "Blessed are the pure in heart, for they shall see God." Matt. 5:8

Next the Apostle James says that the wisdom that is from above is peaceable. In Hebrews 12:11 this word is used to describe the peaceable fruit of righteousness that is worked in us through God's chastening us, so as to remove those undesirable traits that we have spent a lifetime unwittingly acquiring. And so what is being exhorted here is our exemplifying a peaceable nature with one and all, rather than an activity per say. And so being free of aggression, conflict, and strife. It is a disposition that puts others at ease.

Gentle: That the Apostle James says that the wisdom from above is gentle is not only making a statement about God's dealings with us, but rather about His whole Person in Christ. For in Jesus Christ God's forbearance, clemency, and love is exercised towards us all who believe in Jesus through His Gentle Disposition and Spirit. And so being the recipients of God's grace, and having the Divine nature within us by the Holy Spirit (2 Peter 1:4), we are commanded as both individual believers, and as a collective community or Body, to exemplify this attribute of the wisdom that is from on High. As the Apostle Paul says: "Let your gentleness be known to all men. The Lord is at hand." Phil. 4:5

For Gentleness is not only a fruit of the Spirit and thus an essential quality of the Divine nature. It is as James expounds here foundational to exemplifying the wisdom that is from on high. And so if the individual Christian or the collective Christian community is going to manifest or reveal the Divine Wisdom and Person to anyone, it must be in accord with His Nature, which is dealing with one and all in the gentleness of Christ. 

"willing to yield": In the original this phrase is actually one word. It implies an easiness with which one maybe entreated, also a willingness to obey, or be compliant. And thus it describes one who can be reasoned with. Rather then one who is unyielding, hardened and fixed in their position or person. For truly the wisdom from on High is not only peaceable and gentle, but is always open to every reasonable discussion or counsel. And so hearing another's opinion, and or yielding to their position when they are correct, is to live in harmony with the wisdom from on high.  

 

"full of mercy and good fruits" Mercy is not only what we all need and receive through Jesus Christ, by our faith in His Person and trusting His death on the cross for us all. But mercy is to be a staple of how we live as His citizens of the Kingdom of heaven (Matt. 5:5). And so mercy has its origins on High, and frankly is the manifested Wisdom from on High, and thus must be shown by us all who believe, towards each other (Matt 18:21-35) and towards all (Matt 9:13; Luke 10:29-37; James 2:13). Louw-Nida says of this word translated mercy that it is "to show kindness or concern for someone in serious need—‘to show mercy, to be merciful toward, to have mercy on, mercy.’ And so there is no greater attribute of God that we can manifest to one and to all, then to freely extend God's mercies, that is His pardoning grace to all, who like ourselves, once dead in our own sins and transgressions, and thus separated from the life and love of God. Yet in our own time of need, instead of finding His just judgment and punishment, we found Him readily embracing our person in all of our brokenness and dirtiness and sinfulness. So that we having partaken of His exceedingly great kindness In Christ, whose blood has washed and cleansed us of all our sins, we might become His ministers of reconciliation and peace, to all who are seeking Him in their time of need as well (consider Luke 15:11-32; 2 Cor 5:20-21).  And so the Apostle James says that the wisdom from on High is "full of mercy and good fruits." Therefore God's mercy is never to be extended half heartedly, or reluctantly, but rather it must be given freely, joyfully, abundantly. For if seeing sinners reconciled back to God, or His disenfranchised children returned to Him, does not give you or your church the greatest joy, or purpose for existing, then what does? (consider Luke 15:1-10, vs. 7, 10). Now that's one aspect of being full of mercy, extending the saving mercies of God through the Gospel of Jesus Christ to one and to all, who seeing their need for Him, repent and believe in Him. The other is, as the Apostle James links being full of mercy with "good fruits" (i.e. good deeds or works) is to be actively doing good and or seeking to do good to one and to all. Jesus' parable of the good Samaritan clearly reveals, that is the heart of God. That wherever and to whomever there is a genuine need or cry for help, so should there be a willing Christian to meet that need. And so being full of good fruits means as we have opportunity, we do good to all.

"without partiality and without hypocrisy"
Finally the wisdom that is from above is "without partiality and without hypocrisy". Thus there is no favoritism, nor racism, nor any other "ism" in true expressions of Godly wisdom and faith. For to show partiality to anyone is only to sin (see James 2:8-9). And so just as God Himself does not show partiality (consider Deut. 10:17; Acts 10:34-35; Rom 2:11; Col 3:25 etc.) so must we also be impartial in judgment and administering justice, towards one and to all (consider Lev. 19:15; Psalm 82:1-4; 1 Tim. 5:20-21), again showing partiality or favoritism to no one (Lev. 19:15; Job 32:31). For when one does show partiality, inevitably perverse judgment and injustice prevail, something that guarantees ones own downfall (consider Malachi 2:9). Now the Apostle James here links not showing partiality with not being hypocritical. For truly you cannot be one and not the other. And so rather then being either; non-hypocritical love is to be the backbone of all true Christian obedience and faith (Rom. 12:9). Indeed the Apostle Paul gives it as verifying his own ministry and faith in 2 Cor 6:6 where it is translated sincere there (see 2 Cor 6:3-10 for full context). And so Godly wisdom is neither feigned love, faith, or obedience. Nor does it show partiality. Instead Godly wisdom is both impartial and genuine towards one and all in. And so Godly wisdom doesn't envy other peoples success, nor does it need to boast about it's deeds or accomplishments. Instead Godly wisdom is free to do what is just and right in the eyes of God, while walking in Christ's love, towards one and all. And so the Apostle James concludes his exhortation by saying:
"Now the fruit of righteousness is sown in peace by those who make peace." And so in contrast to the strife and conflicts and self-seeking ambition that marks this world, and those pursuing their own gain within it. The Apostle James gives us here a profound spiritual truth as to the way into  peace. Indeed there is no truer link then to link peace with righteousness and righteousness with peace, for without either, neither one is attainable (consider Isaiah 32:17-18; 48:18). For the fruit of righteousness, whether for individuals or nations, is born in peace out of those who make peace. Now no greater or lasting peace and righteousness can we have than that which the Lord Jesus Christ Himself first purchased for us all through His own death on the cross. Where He paid the debt for all of our sins and transgression, so that we being justified by faith in His Person, could have remission of all our sins, and new and everlasting life the moment we believe in Him. And so with the work of our atonement done, Jesus now freely offers peace with God, to one and to all, who repent and believe in Him (John 14:27). Therefore I urge you, if have not yet received the gift of God's salvation for you, by placing all of your faith in the Lord Jesus Christ, to both save you from your sins and the judgment to come. Please do so now! Don't wait another minute, because new and everlasting life is being offered right here to you! Therefore if you believe, then invite the Lord Jesus Christ into your heart and life, confessing Him alone as Lord and Savior (Rom. 10:9-10, 13). For the Bible promises that all who do so will not only have God's peace in this life, but will have peace for all eternity.

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Additional Resources Consulted

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.
 
Word Studies
Wisdom: Str 4680; GK 5055; TDNT 7.465; TDNTA 1056; LN 28.9, 32.33; DBL-Hebrew 2682
Understanding: Str 1990; GK 2184; LN 32.37
Pure: Str 53; GK 54; TDNT 1.122; TDNTA 19; LN 88.28
Peaceable: Str 1516; GK 1646; TDNT 2.418; TDNTA 207; LN 25.249; *Quote taken from TDNTA
 Gentle: Str 1933; GK 2117; TDNT 2.588; TDNTA 243; LN 88.63
"willing to yield": Str 2138; GK 2340; LN 33.305
Mercy: Str 1656; GK 1799; TDNT 2.477; TDNTA 222; LN 88.76; DBL-Hebrew 2834

Excursions on Wisdom:
 In antiquity the idea of being wise was not restricted to acquiring philosophical knowledge, or  academic wisdom, but rather encompassed the mastery of a certain skill or trade through it. And so this premise carries over into the affairs of every day life where one is considered "wise" because of their *experience and competent mastery of life (TDNTA). And it is in that sense that the Apostle James uses it here, of one who has mastery over their bodies impulses, and thus lives a morally upright and just life (consider 1 Cor 9:27). While the word translated understanding though similar describes one who is not only intelligent or learned, but one who via knowledge and experience has insight and understanding into the affairs of life, and thus is discerning, and thus the ability to evaluate circumstances and situations and people. * Gleaned from TDNTA from their article on sophia (wisdom)

James 3:1-12

  ¹ My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. ² For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. ³ Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. ⁴ Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. ⁵ Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! ⁶ And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. ⁷ For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. ⁸ But no man can tame the tongue. It is an unruly evil, full of deadly poison. ⁹ With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. ¹⁰ Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. ¹¹ Does a spring send forth fresh water and bitter from the same opening? ¹² Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh. 


Commentary
Vs. 1 The Apostle James begins this section of his epistle by addressing a new topic and that is the proliferation of "teachers" amongst the brethren. Apparently, because of the latitude given brethren, many began to be, or seek to be, teachers of the Word of God. And so here the Apostle James cautions against such a proliferation, since these were not Holy Spirit equipped individuals given the gift of prophesy or teaching, nor were they apostles, these were more than likely new converts to the faith who though understandingly excited about all that they were learning, were too quickly gravitating to what they likely thought was a place or seat of honor and prestige. And in doing so they were not realizing that there are very real dangers, as well as responsibilities from God, that comes with holding such a position. And so here (as well as in verses 3:14-18) the Apostle James cautions against such "blind ambition". For those who enter into a teaching role or capacity will come under a stricter judgment from God certainly, but also from men, whether inside or outside of the house of faith as well. And so not until one is Spiritual mature should one consider entering into the Lord's service in such a capacity. For again, there is first and foremost a responsibility from God that He places on us when we serve Him and our brethren in a teaching position in the church, or as a teacher of the Scriptures in general. And that is that we seek to faithfully follow (i.e. obey) what is being taught (consider 1 Cor 9:27). As well that we "rightly divide" the Word of God (see 2 Tim 2:15), by placing it into its various contexts and covenants. And so James says here "let not many of you become teachers", because inherent to the position is a stricter judgment from God for those who teach the Word of God. Therefore becoming a teacher of the Word of God is not something that anyone should casually enter into, especially if you have not been Spirit gifted to do so, or your life is not in alignment with it. Same if you are relatively new to the faith, one should not be overtly ambitious for such a position, because of the inherent dangers of doing so (consider 1 Tim. 3:6-7). For teaching the Word of God requires not only knowledge of it, but also experience with it. And both take time. And so acquiring knowledge of God is not an end in of itself, but rather in acquiring knowledge of God, learning how to obey God through it, and how He deals with us when we falter in it, is a needed "pre-requisite" to be able to accurately teach it. For not until one learns obedience to the Word of God, can one rightly be said to be qualified to teach it. And since teaching generally involves the use of ones mouth; both disciplining ones mouth, as well as understanding the pitfalls of ones mouth, is critical if one is going to be an effective teacher of the Word of God, which leads us into verse 2-12.
Consider there are over seventy Proverbs in the Book of Proverbs that address ones mouth or tongue. And so just as ones works authenticate ones faith (James 2:26), so ones mouth likewise reveals the depths of ones obedience to it. Thus we have an exhortation given here by the Apostle James in verses 2-12 touching on the tongue and it's far reaching effects on us, and on all. Therefore the Apostle James here emphasizes our responsibility as Christians to discipline our mouths and make our tongues vessels of blessing by which we both declare and bring forth the righteousness of God.

Vs. 2-4 ² For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. ³ Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. ⁴ Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.

The Apostle James here expands on his previous exhortation in James 1:19-20, again emphasizing our much needed discipline of our mouths. And so here in the context of not many becoming teachers, because of a stricter judgment that comes with it. James now says that we all stumble in many things, as a precursor statement to his warning us about the tongue and how it directs our whole bodies, and thus our lives! Now to make his point the Apostle James will draw analogy from a horses bridle, and how though little, through it we are able to steer such a large and powerful animal (vs. 3). Same with sail powered ships, though driven by fierce winds and raging sea, yet it is by a very small rudder that we direct their course (vs. 4). Now James is not saying that we will not stumble in word, rather he is making a point that if anyone does not stumble in word they are a perfect man (i.e. a mature individual), able also to bridle the whole body (consider Prov. 13:2, 3; 16:23; 21:23).


Vs. 5-6 ⁵ Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! ⁶ And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.

It's easy to overlook ones tongue when one considers disciplining ones body so as to be qualified for Jesus Christ's service (1 Cor. 9:27). Yet as James says here, the tongue though a little member can boast great things, and thus in doing so, like a little flame that sets an entire forest on fire, likewise can put into motion great and catastrophic events (consider Prov 29:8; also see Prov 11:11; 16:27). That the Apostle James says that the tongue is set on fire by hell, is his making a direct link between the works of Satan in this world through mortal individuals, as first and foremost being set in motion by the tongue. Thus in contrast to the wicked or foolish person whose mouth is full of cursing, lying,  bitterness, flattery, foolishness, pride, slander, violence etc.(see Prov 5:3; 6:12; 7:21; 10:6, 11, 14, 18; 11:9, 11; 12:6, 13; 13:2; 14:3; 15:2, 14; 16:29-30; 17:4; 18:6, 7; 19:28; 24:1-2; 25:23; 26:24, 28 etc.)  A Christian must bring forth words that are fitting our place and standing with Jesus Christ (Prov 4:24; 8:7-8; 8:13; 10:18, 19, 20, 21, 31, 32; 12:14, 18, 19, 22; 13:2, 3; 14:3, 7; 15:2, 4, 7, 14, 23, 28; 16:13, 21, 23; 17:7, 20, 27-28; 18:20, 21; 19:1; 22:11; 23:15-16; 24:26; 25:15; 27:2; 30:32-33; 31:26; Eph. 4:25, 31-32 etc.). For foolish and reckless and sinful speech not only defiles a person given over to it, it also unleashes through them all manner of upheaval, violence, injustice, and or inducements to sin amongst mankind. And so a Christian should be marked by words and conduct that are fitting our high and holy calling.

Vs. 7-12 ⁷ For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. ⁸ But no man can tame the tongue. It is an unruly evil, full of deadly poison. ⁹ With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. ¹⁰ Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. ¹¹ Does a spring send forth fresh water and bitter from the same opening? ¹² Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.

By way of analogy James here is emphasizing the unruliness of the human tongue. Though mankind has seemingly tamed every sort of wild and beastly creature in creation, yet the human tongue stands aloof of him. Being, as James says, "an unruly evil, full of deadly poison" (vs. 8). For "with it we bless our God and Father, and with it we curse men, who have been made in the similitude (i.e. likeness) of God" (vs. 9). Here cursing is more than directing swearing and blasphemous speech against an individual, it is literally to seek to bring harm to someone by calling down a curse on them! Something that clearly flies in the face of what we as Christians are commanded to do (consider Matt. 5:44; Luke 6:28; Rom 12:14). And so the Apostle James being made aware of these things says that such things ought not to be so (vs. 10). Now to make his point James will again draw an analogy from nature, using the natural spring which sends for fresh and life giving water which refreshes the soul. As opposed to the "bitter spring" which no-one can drink from because it is poisonous and thus dangerous to all. And so as a fresh water spring is refreshing, and thus a blessing to all who find it and drink from it, so should our mouths be instruments by which others become refreshed and blessed by God as well, and not cursed by us, or our speech. Again James looks to creation and says does a fig tree bear olives? Or a grapevine bear figs? For as it is not fitting for them to bear fruits contrary to their natural nature, so evil speech is not fitting for our mouths to bear and bring forth. For as James concludes "no spring yields both salt water and fresh." Thus as Christians we must seek to use and bring forth words of life, and thus use our mouths as instruments of grace and life, and not condemnation and death. (consider John 7:38)


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Additional Resources Consulted
Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

Word Studies
James 3:10, curse: Str. 2671; GK 2932; TDNTA 1.449; TDNTA 75; LN 33.471

 

Draft Version: Italics section still being edited

James 2:14-26

 ¹⁴ What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? ¹⁵ If a brother or sister is naked and destitute of daily food, ¹⁶ and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? ¹⁷ Thus also faith by itself, if it does not have works, is dead. ¹⁸ But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. ¹⁹ You believe that there is one God. You do well. Even the demons believe—and tremble! ²⁰ But do you want to know, O foolish man, that faith without works is dead? ²¹ Was not Abraham our father justified by works when he offered Isaac his son on the altar? ²² Do you see that faith was working together with his works, and by works faith was made perfect? ²³ And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. ²⁴ You see then that a man is justified by works, and not by faith only. ²⁵ Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? ²⁶ For as the body without the spirit is dead, so faith without works is dead also.

Commentary
Vs. 14-17 The question the Apostle James puts forth here is both poignant and relevant to us all who believe. At the heart of it is a profession of faith in Jesus without exemplifying the compassion of Jesus. For if ones faith does not reach beyond oneself and out too those brethren in need, then what good is it? As the Apostle James says here:  ^"What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?" vs. 14

And so if one professes faith in the Lord Jesus Christ but exemplifies absolutely no concern for his fellow brethren can such a faith save that person? For if one can turn their back on their brethren when it is utterly clear to them that they are destitute of life's essentials; of daily food and adequate clothing (which in Canada in the winter is essential to life!) yet they do nothing, can such a "faith" save that person? Indeed should such an empty and hard hearted profession of "faith" even be considered real? For if we follow the Scriptures, it is clear that the Apostle John thinks not. For just as a profession of faith without righteous living is false (1 John 3:10), so also a profession of faith without love towards ones brethren is false (1 John 3:14; 4:7-8, 21 etc.). Therefore if ones faith is going too pass a Scriptural test for validity, their must be good works born out of love for and towards ones brethren (1 John 3:17). Otherwise it's just a lifeless "faith", which neither exemplifies the righteous life of Jesus Christ, nor His love and charity towards all His people (consider Matt. 25:31-46).  Thus the Apostle James's question is not merely a matter of justification, which only comes by faith in Jesus (Rom. 5:1); but of authentication. For the exhortation is given to warn against simply professing faith in Jesus, yet showing none of the compassion or good works of Jesus. And in this context of only being openly hypocritical, by saying too a brother or sister who is clearly lacking adequate clothing (i.e. "naked") and destitute of daily food: "Depart in peace, be warmed and filled", while doing absolutely nothing for them. Instead just sending them on their way with an empty and meaningless farewell. And so such a "faith" should be condemned as being both lifeless and loveless, just as the Apostle John also says: "But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?" 1 John 3:17 Therefore as the Apostle James says here: "Thus also faith by itself, if it does not have works, is dead." vs. 17 

Vs. 18 ¹⁸ But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works.

The Apostle James' statement here makes it clear that faith without works is not only dead, Spiritually, it is also dead in terms of its value as a Christian witness and service for the Kingdom of God or anyone else. It is then a non-starter for those who want too faithfully follow Jesus Christ in discipleship. For Jesus didn't just profess faith in God. Instead He went and lived out everything He preached about the Kingdom of God by manifesting the works of God through His mortal life. And so when Jesus wasn't working (John 5:17), He was praying, receiving guidance and strength from God for what was ahead of Him. As well Jesus always took time too privately teach the disciples the things they (and we) need to know and understand about Himself and Kingdom of God. And so in making his point that faith without works is only a dead and lifeless faith. James makes no allowances for those who profess faith in the Lord Jesus Christ and yet do nothing more. For as he says:  "Show me your faith without your works, and I will show you my faith by my works."  Vs. 18

Vs. 19 ^"You believe that there is one God. You do well. Even the demons believe—and tremble!"

What the Apostle James is essentially saying here is that true Christian faith is more than just having the right "theology". That is giving a mental assent to a known truth. True faith moves beyond a paper theology and takes up a place in ones heart where it becomes a Spirit empowered force for positive Kingdom action. That is the point James is making when he says: "You believe that there is one God. You do well. Even the demons believe—and tremble!" For they know His Power and fear His judgment and thus tremble! Yet you will not find them doing the Will of God. Thus too believe in the One true God is of course to do well, because that is reality. But in of itself; acknowledging God in such a way; does not equate with having a saving faith that has opened its' heart and surrendered it's life to Jesus Christ, His Son. Therefore if the demons believe that there is one God and tremble. How much more than should a healthy the Lord encompass us all who have called upon the Name of the Lord for our salvation. Should there not then be on our part a healthy fear of the Lord that reveres His Word by seeking to do His Will through it (consider Matt 12:46-50). For faith in the Lord Jesus Christ and obedience to the Gospel of God is more than just a profession of "faith" in His Person or His Word. It is a command too obey God through it. Therefore no-one who believes in the Lord Jesus Christ can be indifferent to either His Person or His Will (consider Matt 12:30). True faith in Jesus, by it's very nature, always brings forth good fruit too God. For the life of Jesus Christ within us compels us onto greater obedience and faith and service for the Lord whom we love. For ultimately it is the Lord by His Spirit within us who not only produces motivation within us to do His Will, it is He who is also providing the Spirit gifting and empowerment and encouragement to carry out His Kingdom's purposes and designs for us and for all. And so true faith is not just a confession of faith, then a water baptism. True faith is like a seed planted in good ground that takes lasting root, and in the process of time, through patience and perseverance, grows up and brings forth much fruit, as Jesus Himself said in His parable of the Sower (see Luke 8:4-15). And so whether this begins by making a change in ones lifestyle or behavior, or stepping out in faith in some tangible way, and thus depending on God for both good fruits and change. Faith in Jesus is always a call to action, and by its very nature produces action! And so the Apostle James flat out rebukes the notion that faith can be separated from works. For to only have a profession of faith in Jesus without manifesting the life or the good works of Jesus, is only to be living discordant with the Gospel of Christ, and thus not having a dynamic and living and true faith. For having been born-again by faith in the Lord Jesus Christ means there has been not only a change with ones standing with God, but there has been a fundamental change in ones heart and person, according to the Spirit of God (Ezekiel 36:26-27). Therefore though the carnal nature is still present in every believer; it has been effectively crucified (Rom 6:6); and thus the carnal nature and its desires must give way too the pursuits and desires of the Spirit of God, so that the King and the Kingdom of God can be manifested through our very lives (Rom 8:12-17; Col 1:26-27; 3:1-4, vs. 3).

Vs. 20-26 ²⁰ But do you want to know, O foolish man, that faith without works is dead? ²¹ Was not Abraham our father justified by works when he offered Isaac his son on the altar? ²² Do you see that faith was working together with his works, and by works faith was made perfect? ²³ And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. ²⁴ You see then that a man is justified by works, and not by faith only. ²⁵ Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? ²⁶ For as the body without the spirit is dead, so faith without works is dead also.

The Apostle James in making his point that faith without works is dead. Now draws analogy from two familiar Biblical persons. The first being Abraham, whom James calls our father, for Abraham truly is the father of us all who believe, and thus manifest their faith in God by obeying Him through His Son Jesus Christ. And so in rejecting the foolish mans "faith", that essentially denies that faith in Jesus, by it's very nature, both compels and produces good works through us all who believe in Jesus and thus seek to obey Him. James now cites the Scripture to make his point that "faith without works is dead". And so he says: ²¹ Was not Abraham our father justified by works when he offered Isaac his son on the altar? ²² Do you see that faith was working together with his works, and by works faith was made perfect? ²³ And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. vs.. 21-23

Since Abraham believed God he sought to obey God's command to him to offer up Isaac his only son on an altar to God (see Genesis 22). Believing as the Scripture says in the Book of Hebrews that God was able to raise up Isaac again from the dead if need be (see Hebrews 11:17-19). And thus not until Abraham obeyed God was Abraham justified (that is seen to have done what is right in the eyes of God). And so by his works, Abraham's faith was not justified, it was made perfect. For faith is not justified until it is tested by a trial of obedience. For faith always allows for the possibility of disobedience. And that is exactly what God did with Abraham when he tested him to see if Abraham would obey Him. And when God saw that Abraham would obey Him, and was about to offer Isaac on the altar, the Angel of the Lord declared from heaven too Abraham: “Abraham, Abraham!” So he said, “Here I am.” ¹² And He said, “Do not lay your hand on the lad, or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.” Genesis 22:11-12
Therefore we can see why the Apostle James calls Abraham the friend of God. Because of Abraham's obedience God not only promised that He would bless Abraham and his descendants, but also all of humanity through them, that is his seed, culminating with God providing His most precious blessing too us all, via the crucifixion death of His Son Jesus Christ for the sins of us all (see Genesis 22:12-18).

Similarly then Rahab the harlot, when the Israelite spies (here James calls them messengers) came to Jericho, she heard them and believed them. And so fearing God she hid them, so that the rulers of Jericho were not able too seize them. And thus try too thwart Joshua and the rest of Israelites plans too overthrow Jericho, as God had commanded them. Therefore in doing so, Rahab not only saved herself, but also her whole household (see Joshua 2:1-21; 6:17). Thus the Apostle James also says of Rahab the harlot that she too was justified by her works (vs. 25), just as Abraham was, because both moved with Godly fear in obedience to God. And thus their faith was perfected (i.e. made complete) by their works. And so in citing these Godly examples of faith to us all, the Apostle James concludes by saying: "For as the body without the spirit is dead, so faith without works is dead also." vs. 26

I don't know where you are at today, if you have made a decision for the Lord Jesus Christ, to receive His salvation for you, which He purchased with His own blood, by His crucifixion death on the cross for you. And if you have, are you following Him in obedient discipleship? For you can't have one and not the other, because Jesus Christ as Lord of all, demands both of us all. Not that His demands on our lives are heavy or burdensome "religious" demands, that men heap upon themselves and others in trying to earn God's favor (see Matt 11:28-30). Rather they are the means by which He establishes and perfects within us, both His Will, and His Character. And so by obedience to the commandments of the Lord Jesus Christ ones faith is made perfect (Consider Matt. 5:48). But it all starts with a personal decision to receive the Lord Jesus Christ by faith (John 1:12), which then brings us into a personal and living relationship with the Living God. Whose Spirit then indwells us and thus transforms us, and thus makes us fit for the Kingdom of heaven as it's redeemed citizens, (and so uniting us through the Spirit of God with the Lord Jesus Christ and all believers everywhere). But also the Holy Spirit here and now equips us for Jesus Christ's witness and service, so that all things that we do may be done in Christian love. And so my prayer for you is that if you have not yet received the Lord Jesus Christ you might do that now. By a simple prayer of faith asking Him into your heart and life He will come into you (Rev 3:20), and thus not only save you from wrath to come, but He will also transform your person here and now, setting you free from your sins and Satan's power, and set you on a new course of life that will make you fulfilled in every way, if you obey Him. Therefore if you believe and can see your own need too redeemed from your sins and transgression simply pray something like this:  Dear Lord Jesus Christ I believe that you were crucified in my place so that by Your death on the cross God has not only atoned for all my sins, He has by His doing so opened wide His heart and blessing to me and to all who believe in Him through His Son the Lord Jesus Christ (John 3:16).  Therefore I now invite You Lord Jesus Christ into my heart and life to be both my Lord and Savior, too lead and guide me forever. In Your name Lord Jesus Christ. Amen.

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

 

James 2:1-13

¹ My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. ² For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, ³ and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,” ⁴ have you not shown partiality among yourselves, and become judges with evil thoughts? ⁵ Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? ⁶ But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? ⁷ Do they not blaspheme that noble name by which you are called? ⁸ If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; ⁹ but if you show partiality, you commit sin, and are convicted by the law as transgressors. ¹⁰ For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. ¹¹ For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. ¹² So speak and so do as those who will be judged by the law of liberty. ¹³ For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

Commentary (preamble)
Chapter two begins with an exhortation against showing partiality, of holding the faith of our Lord Jesus Christ, the Lord of glory, with partiality. Notice first that it is the Lord's faith, not yours, not mine, but the Lords. And thus we don't get to decide who is acceptable to the Lord and who is not. Certainly not by carnal or fleshly standards, which inevitably carry within them our own biases and or preferences. And so the Lord of glory, to whom all glory and honor belongs has commanded us all through His chosen Apostle James, that we who believe in Him must not hold His faith with partiality. And in context of showing partiality to the rich. Literally, as the word used in the Old Testament indicates we are not too "look upon the face" as it were, as if ones outward appearance, stature, education, social standing, national origin or any other "outward thing" reveals anything about their heart or soul, much less their character or standing with God (consider 1 Sam. 16:7). For as the Scriptures make it abundantly clear God Himself shows partiality to no one, but whatever individual or nation works righteousness is accepted by Him (see Deut. 10:17; Acts 10:34-35). Therefore He commands the same from us, that we not show partiality (Lev. 19:15; Deut. 10:16-19). Lest we distort His Gospel and Word by lifting one up above another (consider Malachi 3:5). For to show partiality to anyone, whether openly as is being rebuked here, or secretly, as can be the case through mankind's craftiness (Job 13:8-10), is only to sin (James 2:9). And so here the Apostle James gives us a glaring example of the sort of unrighteous and unjust conduct that comes from showing partiality. Especially from showing partiality to the rich, honoring them openly, as if their having wealth constitutes showing preferential treatment to them, while putting to an open shame a poor man who is both beloved and chosen of God. And so here the Apostle James makes no room for showing partiality to the rich, as is so often the case in this world. Where all manner of special treatment is so often extended to them that they expect it, and are often offended if not so treated. Yet the Lord Jesus Christ, the Lord of Glory never received any such treatment. Indeed He was born in a stable, to obscure parents, in an obscure town. And His life here on earth was not spent being pandered to (consider John 13:12-17). But rather He spent His ministry life with the poor, the outcasts, the powerless etc. to whom He preached His Gospel, and to whom God has made heirs of it with Himself (James 2:5).
And so the Apostle James to make his point reaches from the opposite ends of the societal spectrum (just as Jesus Christ draws men and women too Himself from all walks of life) and places them into what would be for us a Sunday morning service as it were. The backdrop appropriately enough then is the local assembly, the church, where we as believers are too clearly exemplify God's truth towards all, by being openly hospitable towards all who seek Him in faith, showing partiality to no one. 

Vs. 1-4
¹ My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. ² For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, ³ and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,” ⁴ have you not shown partiality among yourselves, and become judges with evil thoughts?

And so the Apostle James begins by giving us a scenario where two individuals enter a local assembly. One clearly wealthy and affluent and the other outwardly destitute. And sadly it is the wealthily man who garners the deacons or greeters attention. And so they quickly move towards that person and extend to them not just a cordial greeting, which is what they should do towards all. But rather they offer them a seat of prestige and privilege, saying to them "You sit here in a good place." Before going over to "deal with" the poor man whom they have little patience of love for. And so they say to him, “You stand there,” or, “Sit here at my footstool”, as if he was someone's dog, or a criminal who must be watched with a hawk eye attentiveness. And so what do you think the Lord thinks of us when we treat people, especially people He has chosen like that? For when we hold the faith with partiality we only pervert the Gospel of Jesus Christ by making unjust distinctions people, esteeming one far better than the other, simply based on their external appearances. And so when anyone does that they are not acting justly. Instead they are only, as the Apostle James says here, being judges with evil thoughts. For look what happens to God's commandments when financial success becomes the measure of ones faith or worth. "love thy neighbor as thyself ", gets tossed for showing partiality to the rich and affluent, and along with it, all empathy towards the poor and needy. Something God Himself would never do (consider Deut. 15:11; Job 5:15-16; Psalm 12:5; 14:6; 22:6; 40:17; 69:33; 72:1-4; 82:1-4; 107:41; 109:14-16; 113:7; 132:15; 140:12; Isaiah 41:17 etc.). Again when an external measure of a person becomes the measure of their faith or their worth as a human being, than you can be sure their will be plenty of injustice and cruelty that will follow and emanate from the mouths and lives of those who hold to such godless values.

And so in many ways that is the way of "the world", which esteems men or women because of their athletic prowess, or beauty, or "success", or "fame", or whatever else brings people into a favorable standing with others, simply because of some sort of external thing, which when applied in the church setting only leads to showing partiality and thus denies everyone's inherent value as an image bearer of God. And so if one esteems wealth (especially if one considers this as a "sure fire" measure of ones Godliness, which it is not) then one will likely be inclined too show deference too the wealthy; or if one esteems athletic prowess then one may be inclined too show partiality to the athletically gifted. Same with intellectual capacities, or external beauty, or whatever else makes one externally "desirable". For all these attributes appeal too the carnal nature, but have no bearing in the eyes of God as too whom He chooses (consider 1 Samuel 16:7; 1 Corinthians 1:26-31). And thus we as believers must be on guard against showing partiality to anyone. For all these external things are temporary, and reveal nothing about God's calling on ones person or their own faith and lives.

 Vs. 5-7 ⁵ Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? ⁶ But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? ⁷ Do they not blaspheme that noble name by which you are called? ⁸ If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; ⁹ but if you show partiality, you commit sin, and are convicted by the law as transgressors. ¹⁰ For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. ¹¹ For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. ¹² So speak and so do as those who will be judged by the law of liberty. ¹³ For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

The very fact that God has chosen the poor of this world to be rich in faith and heirs of the Kingdom which He promised to those who love Him, should be plenty enough reason too bring an end to showing partiality to the rich. For it's not the rich in their arrogance and self-sufficiency, who are heirs of God's Kingdom (consider Matt. 5:3; Luke 6:20-26). Rather it is the poor, the oppressed, the downtrodden etc. In many ways this worlds failures and "castaways", who in our rejected state find God willingly receiving us through Jesus Christ our Lord and Savior (Matt 9:9-13). And so with an unconditional faith we receive the Lord Jesus Christ and what He has done to save us all from our sins, and lift us all out of our poverty and into the everlasting riches of Christ. Rejected by this world according to it's values and standards, yes. But redeemed by the precious love and blood of Jesus Christ. And so the Apostle James says in showing partiality to the rich, (whose trust is in themselves and or their wealth), you have only dishonored the poor man whom God has chosen! For as the Apostle James also says: "Do not the rich oppress you and drag you into the courts? ⁷ Do they not blaspheme that noble name by which you are called? For you won't find the rich man (in his self sufficiency) defending the cause of the poor. No instead as James says he will be the first to drag them into the courts demanding his rightful due. So why honor such a person? Who neither honors God (Luke 12:16-21), nor does he regard the poor and needy, not even when their plight is fully evident to them (consider Luke 16:19-31). Rather in their self-sufficient pride they only blasphemy the Royal Name by which we are called. Blaspheming not only with their tongue, but also with their self-serving lives, which they live with a callous and haughty indifference towards anyone's plight, other than their own. For if there isn't any profit in it for them, then they simply aren't interested.

Vs. 8-9 ⁸ If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; ⁹ but if you show partiality, you commit sin, and are convicted by the law as transgressors.

In stating as much the Apostle James is essentially calling into question anyone who thinks they are obeying God (i.e. fulfilling the royal law) if they show partiality to the rich while despising the poor. That the Apostle James here calls it the royal law, must be harkening back too the emphasis Jesus placed on loving ones neighbor as oneself, as encompassing all of our duty towards our fellow human beings (see Matt. 22:34-40, also consider Matt. 7:12). For in that one command is all of the moral and ethical responsibilities incumbent on us all that are found in the Law of God. And so James says if we really fulfill the royal law, (not just think that we are doing so while we are showing partiality), then we do well. But if not, and we show partiality, whether through the law or anything else, we are not living according too God's royal law. Instead we only sin. And thus we are convicted by the law as transgressors. For God, in both the law and the Gospel, commands us not to show partiality to anyone (Deut. 10:17; 16:18-20; Acts 10:34-35; Col 3:25; 1 Tim 5:21 etc.). Thus we must never hold the faith of our Lord Jesus Christ with partiality towards anyone (James 2:1).

Vs. 10-13  ¹⁰ For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. ¹¹ For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. ¹² So speak and so do as those who will be judged by the law of liberty. ¹³ For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

The Apostle James' here is drawing an analogy from the Law. And so just as the Law does not justify anyone who stumbles in it. Neither does the royal Law justify (in the sense of doing what is right) those who show partiality in it. And thus we cannot show partiality and think we are actually obeying the royal law of God. Now as James also makes it clear, the Law does not justify anyone by their own obedience, for too stumble in one point, is too be guilty of all of it (also see Gal. 3:10-14). And so we don't look to the law for our justification before God, (as if our own obedience could save us). Instead we look only to Jesus Christ crucified in our place and His Righteousness imputed to us when we believe in Him (2 Cor 5:21).  Thus in commanding our obedience to the royal law, to love our neighbors as ourselves, the Apostle James is not putting us back under the Law of God (see Rom. 3:19-26; 6:14; 7:6 etc.). Instead he is warning us not to be self-deceived, and think our behavior justifiable if we are showing partiality. For if we show partiality, as the Old Covenant priests were rebuked by God for doing so through the Law (Malachi 2:7-9), then we only sin. Therefore instead of being judges with evil thoughts, as the Apostle James first warned us about (James 2:4); and thus judging and despising the poor for their less than tidy outward appearances, (as if righteousness before God comes by outward appearances). We ought rather "So speak and so do as those who will be judged by the law of liberty. ¹³ For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment." Vs. 12-13

And so we must as children of God so speak and so do as those who will be judged by the law of liberty. Which does not come by observing the self imposed religious ideals of man (see Rom 14; Col 2:20-22). Instead the law of liberty comes by holding to justification by faith in Jesus Christ's Person alone (Rom 10:3-4). Thus not "faith plus works" as a formula for salvation. But faith alone, through God's grace alone, which justifies and liberates every soul from the unfulfillable requirements of the Law of God (consider Acts 15:8-11 and the Apostle Peters defense of God justifying by His Spirit within those who believe in Jesus, of both Jews and Gentiles). And thus we do not look to our "obedience" to Law of God to be justified before God, but only the Lord Jesus Christ crucified in our place, for our sins remission. And so we are to speak and judge as those who will be judged by the law of liberty, not the ceremonial law of God, nor the preferences of man. But by the Law of liberty! For to now judge by outward appearances believers who have been both cleansed by the blood of Jesus Christ and justified by the Spirit of God, and thus under the New Covenant, is a very precarious thing for anyone to do. For as the Apostle James concludes here "judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment." Therefore when we see the poor, the oppressed, the afflicted, the downtrodden, the sinner who is broken in heart and spirit (Luke 18:9-14) let us neither despise, nor judge them as "failures" and "castaways", rather as God has shown us mercy in our time of need, let us also be people of mercy! For mercy triumphs over judgment!


Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Word Studies
Partiality: Str. 4382; GK 4721, 4724; LN 88.238; TDNT 6.779; TDNTA 950

 

James 1:21-27

 ²¹ Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. 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 observing his natural face in a mirror; ²⁴ for he observes himself, goes away, and immediately forgets what kind of man he was. ²⁵ But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. ²⁶ If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. ²⁷ Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

Commentary
Vs. 21 Given against the backdrop of our being the firstfruits of God's creatures through His Word (vs. 18). The Apostle James here commands that we "lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls."

Thus we are to live lives that are utterly different then the godless and wicked of this world who neither receive the love of the truth, nor obey it (2 Thess. 2:9-12, vs. 10). Lives which magnify the truth of God by our obedience to the Gospel of our Lord Jesus Christ. Now as you may have already speculated the word James uses here that is translated filthiness is a reference to "moral impurity", that is those sins, specifically those sexual sins, that are in violation of God's law, and thus defile ones person (see Lev 18). And so in this world where an ever increasing moral degeneracy is taking place right before our collective eyes, it is incumbent upon us all who believe in Jesus Christ to make a marked distinction in our conduct as too what is of God and what is not, and thus what is morally right and justifiable in the eyes of God, and what is not (consider Matt 7:13-14). Therefore as the firstfruits of God's creation we are commanded to lay aside all "filthiness", and overflow (lit. abundance) of wickedness that is of this world, and or is in our lives. And rather receive with meekness the implanted Word, which is able to save our souls. For simply going to church does not make anyone right in the sight of God, nor does being involved in various Christian ministries (all which is good, but none of it is the remedy for sin in ones life). Rather Jesus Christ's healing begins in ones life when one sees their need for Him and in faith repents and believes in Him (Matt 9:9-13), and thus receives with meekness the implanted Word (that is the eternally established Word of God) which is fully able to save their soul. For it is ones reception of the Living Word of God that both saves as well as sanctifies ones entire person, cleansing them from all their sins through the blood of Jesus Christ and making them a new creation In Christ, with new Godly drives, passions, and desires.

Vs. 22 And so connecting the Apostle James exhortations in verse nineteen to twenty one, we are first to be swift to hear, rather than too speak. For it's with a hearing ear (and thus an open heart) that we receive with meekness the implanted Word, which is able to save our souls. And so here the Apostle James having given us exhortations to first hear, then receive with meekness the implanted Word, now says for us all to practice it. "But be doers of the word, and not hearers only, deceiving yourselves."  And so we have the formula: hear the Word; receive (i.e. believe) the Word; practice the Word of God. For that is Christian discipleship 101. For only then does the transforming power of the Lord Jesus Christ through the Gospel of God take place in ones life. For as the Apostle James says here one can deceive themselves by simply hearing the Word of God and not putting it into practice. Because simply sitting in pew on Sunday morning and "listening" to the preacher speak transforms no-one. Unless you are willing to take into your heart what you hear and do something with it, it will neither transform you, nor anyone else in your sphere of influence. For God only works in our lives (and the lives of others) when we are willing to both hear Him and obey Him

Vs. 23-25 ²³ For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; ²⁴ for he observes himself, goes away, and immediately forgets what kind of man he was. ²⁵ But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does.


The Apostle James in using the analogy of a man looking at himself in a mirror then going away and immediately forgetting what kind of man he was, is in many ways the perfect analogy of the Christian who receives the Word of God, but by not putting it into practice immediately forgets what kind of person they now are, and thus they inevitably fall into all kinds of personal and spiritual perils. And so in contrast to that James says: "But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does." vs. 25
Thus not a casual glance as word in other contexts implies. But here literally as one who stoops down to observe something, as one who is not only inquisitive, but is a diligent inquirer, and so looking into the perfect law of liberty, they take it to heart and seek to live it out in their lives. Thus they are not a forgetful hearer, like one who hears a sermon, goes home, and then does nothing with it. Instead they become a doer of the work, and so they are blessed in what they do (consider Psalm 1; 40:4; 41:1-2; 94:12-15; 103:6; 112; 128:1-4; Prov. 10:7; 20:7; 22:9; Rev 22:12-17). For growth in a Christians life does not come by idleness (consider  2 Timothy 2:22; Heb. 12:14; 1 Peter 3:8-12, vs. 11; 2 Peter 1:5-11). Growth in the Christians life comes by doing. For having been born-again by God's Word through faith in Jesus Christ we are too put it into practice in our lives, and thus grow in grace and truth, and thus grow in the qualities that make for a Christians fruitfulness and peace. For the Word of God is only profitable for one if one both believes it, and seeks to obey it (Hebrews 4:2).  For having been delivered from the powers of darkness and transferred into the Kingdom of the Son of God's love, our place is now secure with Christ (John 10:27-30; Eph. 4:30; Col 1:13). So that we can live lives that are a both pleasing to God, and a blessing too others as well (Titus 3:8).

Vs. 26-27
²⁶ If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. ²⁷ Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.

The Apostle James now moves from imagery and back into practical faith living. His focus is the tongue, specifically that we learn to bridle ours (consider Prov. 13:2-3; 21:23). Since nothing is more defeating to a Christians own personal walk and witness then an unbridled tongue. For in the Scriptures the unbridled tongue is always the mark of the ungodly, the wicked, and or the fool and thus such should have no place amongst brethren (Eph. 4:29; Col. 3:8).
For various wisdom passages concerning the tongues of the wicked, the ungodly, and the fool see Psalm 5:9; 10:3-7; 12:3-4; 15:15; 36:3; 50:16-21; 52:1-7; 57:4; 59:7-12; 62:4; 64:1-9; 73:8-9; 78:36; 109:2; 144:8, 11; Prov. 6:12-15; 10:6, 11, 14, 31-32; 11:9, 11; 12:6; 14:3; 15:4; 17:4, 20; 18:6-7, 20, 21; 19:28; 21:6; 22:14; 24:7; 25:23; 26:7, 9; 26:28 etc. and so contrast these with Psalm 17:3; 19:14; 34:13; 35:28; 37:30-31; 39:1; 40:3; 49:3; 51:15; 54:2; 63:5, 11; 71:8, 15, 24; 89:1; 109:30; 119:13, 108, 131, 172; 120:2-3; 126:1-3; 141:3; 145:21; Prov. 8:8-9, 13; 10:20; 10:31; 12:14, 18-19; 14:3; 15:2, 4, 23, 28; 16:23; 21:23; 27:2; 28:23; 31:26; Ecc. 5:2; 10:12-13 etc.).

And so having cautioned us against having unruly or undisciplined mouths (also see 1 Peter 3:8-12), the Apostle James now says that "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world." vs. 27
To visit widows and orphans in their time of need is too minister too the most vulnerable in society. At least that is how it was in the ancient world. And so now wherever there is people or people groups who are likewise neglected, in need, or at risk of mistreatment, or being mistreated, there is a duty for the Christian too bring the gospel to life to them and minister it in tangible ways to them, (consider Luke 10:29-37). For where there is a legitimate need, there is a legitimate ministry.

Scripture Citations
The New King James Version. Nashville: Thomas Nelson, 1982

Word Studies

Vs. 21
filthiness: Str 4507; GK 4864; LN 88.256
overflow: Str 4050; GK 4353; TDNT 6.63; TDNTA 828; LN 59.53, 78.31
implanted: Str. 1721; GK 1875; LN 85.31