True Religion Part 3 (of 5). Wisdom from above

 The Book of James: Signs of True Religion

Given in August 2021

 

LESSON THREE: True Religion displays wisdom, not only information (Chapter 3)

 

Introduction

Mark Twain, the American folktale humourist used to say, “It is better to keep your mouth closed and let people think you are a fool, than to open it and remove all doubt.”

When you think about wisdom, maybe your mind turns immediately to non-wisdom, and the regrets you have over the course of your life. More often than not, the regret we first consider has to do with what we say, what we said to our teacher or to the captain at the club, or to God, that time. Our mouth gets us in trouble so often. Of course, it’s not our mouth at all, it’s our words. But we use the synecdoche, ‘mouth’ to represent the language we speak and the words we say. 

Yaakov has introduced us to this mouth business in chapter 1 with this

“If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.” (1.26-27)

True religion displays wisdom, shown as God wanting us to have a bridled tongue, and to live out our religion in front of others in such a way that they give praise to God. We said that it’s our deeds, not our creeds that is going to make a difference in the world. 

In chapter two Ya’akov zoomed in on this issue as well. Some will say they have faith and others will perform righteous deeds. Who gets the praise of the apostle? The doer, not the speaker.

Now we turn to chapter three. We could say this is the centre of the book, the hump of the five chapters. And the imagery is abundant. 

1.     The Problem of the Tongue (.1-.12)

Remember, Yaakov learned well the wisdom of the Tenach along with his older half-brother Yeshua, and this idea of taming the tongue is not new. There’s no better book for wisdom than the book of Proverbs. For instance, 

 “Whoever guards his mouth preserves his life; he who opens wide his lips comes to ruin." (Proverbs 13.3) Solomon also wrote “A worthless man digs up evil, while his words are like scorching fire.” (16.27) “A man of perverse heart does not prosper; he whose tongue is deceitful falls into trouble.” (17.20) That wisdom was picked up by others. The Apostle Paul would write half a decade after Yaakov, this similar note to the believers in Ephesus, "Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear." (Ephesians 4:29)

Let’s just say the Bible is full of dozens of verses that speak about our speaking and paint a serious picture of biblical wisdom.

From the Dictionary of Biblical Imagery, under ‘tongue” we read these points.

“Just as the words uttered by the tongue are symbols, so too the word ‘tongue’ occurs frequently with symbolic import. These symbolic uses fall into four main categories.

1)     By metonymy, the tongue stands for the language used by the tongue. (Speaking in.., languages of a nation, etc)

2)     Tongue often points to an individual utterance (Psalm 73.9 “their tongue struts through the earth.”) of a person

3)     Sometimes tongue refers to the shape of an object and

4)     Tongue can convey nonverbal messages” (DBI, page 875-876)

 

In Jewish thought, and in every day Jewish life in these days, the idea of ‘lashon hara’ (evil tongue) simply means ‘slander.’ It’s speaking about someone to defame them. When you start to listen to gossip from another, the way to stop it altogether I to cut out the lashon hara’.  Yaakov will help us.

 Yaakov gives us six pictures of the tongue here in chapter 3, and the tongue as we have seen is a picture in itself!

So, we have seven images to help us get this right. The tongue itself and three pairs. Verse one says we have teachers who are assigned from heaven to make us hear this and to learn the godly religion as described. Let’s group these six into three pairs.

A.     The power to direct:  The bit and the rudder

I watched the Olympics a couple of weeks ago and the equestrian events were remarkable. By the way, these are the only events where men and women compete directly against one another. Watching the horses run and jump was literally beautiful. And they were controlled by jockeys who had the reins, and they were centred in the horse’s mouth in the bit. By definition, a bit is a piece of metal or synthetic material that fits in a horse's mouth and aids in the communication between the horse and rider. It's part of the bridle and allows the rider to connect with the horse via the reins. I watched some seriously large animals being controlled by this bit. That’s the imagery that Ya’akov wants us to see.

In the same way, he uses the image of the rudder. Another small item on a ship or an airplane. The rudder moves in the direction of lower pressure. As the rudder goes, so goes the stern, and the boat turns. During turns the boat pivots around a point near its midsection—roughly at the mast on a sloop. The stern moves one way, the bow moves the other way, as the boat changes direction.

Both items, the rudder and the bit, are designed to lead, to direct the whole operation. Now, obviously there is a person directing these direction-setting elements, but the idea of the tongue as setting your direction is an echo of the Proverbs. And of the words of Yeshua himself.

Remember, he spoke to Nicodemus at night and that man’s life was changed forever. Yeshua called the 12 and they turned the world upside down. Verse 5 says, “So also the tongue is a small member, yet it boasts of great things.” Not boast in the sense of pride, but in the same way a bit and a rudder guide, so our tongue guides us hopefully into great things. 

B.     Power to destroy: The fire and the animals

The next pair of images are the blazing fire and the animals of the wild. And combine those here in Australia, and we know bushfires very well. Although the Word of God is compared to a fire (Jeremiah 23.29), and fire accompanies the baptism of the Spirit (Matt. 3.11), here Ya’akov is comparing the fire to the tongue in its capacity to ruin. Those Aussie bushfires two years ago in 2019 certainly demonstrated that reality more clearly than most images for us city folks. 33 people died that summer in the fires, and over 3 billion animals lost their lives. That’s a devastating picture of ruin. 

And our tongues can ruin all sorts of relationships. That’s where lashon hara comes in. That’s where gossip and slander, and spreading lies comes in. Tim Keller, the New York pastor of Redeemer Church, wrote a devotional this week which appeared (and I shared) on my Facebook on the 23^rd. I was especially struck by his thinking about social media and debate there. It said this in part.

“Mockers set a city on fire” agitating people, stirring up scepticism, doubt, division, and cynicism. This leads to a breakdown in society because people who listen to mockers can’t really believe or trust in any ideals, noble causes, or moral absolutes.”  Keller goes on to say that social media has ‘given mockers a platform to set our society on fire with polarizing, incendiary speech.” 

What we say can seriously ruin people and that’s the worst of this era.

The second partner in this ruin pair is the animals, beast, bird, sea-animal, and reptile, and each is tameable, BUT the tongue is not able to be tamed. Why? He says it is a ‘restless evil and full of deadly poison.’ Even a little poison will kill someone. Our relationships are what matter more to the apostle Ya’akov.

Warren Weirsbe said, “For every word in Mein Kompf, (Word Count 153,750 words), 125 people lost their lives in World War Two.  (Total: 19,218,750). The total is only the military personnel. If you include the civilians, the number is doubled. So, for every word in Hitler’s magnus opus 250 people died in six years. You get it; the tongue is a fire and it’s unable to be tamed.

C.     Power to Delight: The fountain and the tree

The third pair are the fountain and the tree. These are places of delight and pleasure. Or not. But the apostle is saying we have a choice, we can have a fountain of bad water or a tree of wrong fruit. I hear Yeshua’s words, and maybe you do as well. 

“Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire.” (Matt. 7.15-20)

A fountain at Trevi below Rome’s Spanish Steps or in the middle of JC Nichols Parkway in the Country Club Plaza, or in the middle of Sydney’s Hyde Park are draw cards for tourists and for those who thirst. If a tourist approaches one of those majestic fountains and finds the water bitter, you can bet that the news will spread, and that place will stop being a stop on the tour maps. It’s an outrageous idea that a fountain can produce both sweet and bitter water. 

Similarly, the idea of a fig tree producing olives is against nature. 

In the same way, our words ought to reflect the true religion, the wisdom of God, and the lashon hatov (Good tongue) of saying what we mean and living in front of the world in such a way that they will testify of God.

Yesterday I attended a funeral on Livestream. Due to government regulations, only 10 people were allowed to see the over 90-minute ceremony of the life of Dr Lionel Hovey. 250 people were watching when I was. He was a Jewish man, 82 years old, Sydney-based, an anaesthetist by profession, and the ceremony was stunning as testimony and eulogy came from friends and family alike. I was especially taken by the words of one of his mates named Peter who recommended that we all go back to reconsider what Lionel had tried to share with them, and that ‘we had dismissed,” he said. Batting clean-up, my friend Michael Jensen who conducted the funeral shared again, as others had in the service, of Lionel’s faith in Jesus, and highlighted that this one fact set him up for this life and the one to come. That’s a great testimony.

I think about what Ya’akov is trying to get out of the believers in his letter or sermon. I think if you want to know if you are living in true religion, you ought to ask your neighbour. You ought to ask your kids or parents. What does the world notice about you? What do those who live nearest you, in your unit or on your block…what do they say about you? Then it’s not only your words but seriously it’s your actions that they will also notice.  

I say this, not to make you feel guilty, but to challenge you, as Ya’akov is challenging you. Is your religion true? Is it full of God’s wisdom?  What is God’s wisdom after all?

For that, we turn again to our text, 

2.     Wisdom compared (Earthly vs Heavenly) (13-18)

The contrasts are simple in Ya’akov’s world, and maybe he also learned that from his older brother. The parables of Yeshua about the rich man and Lazarus, or the people who heard the Word and built their houses on sand or on the rock, the Good Samaritan vs the Jewish leadership of the day… it was very black and white in the verbiage of Yeshua. Simple. Sometimes. 

Here Ya’akov wants us to get to the level of peace between the mishpochah, and he calls us out on how we are living, and what we are saying demonstrates what we consider wisdom to be. 

Weirsbe breaks down this section into a Contrast in origins, in operations and in outcomes. In other words, if the wisdom we believe and to which we cling is from heaven, then it has a good chance of being worked out well in our lives. If the wisdom has an origin that is not of God, or we might say pretending to be divine, then like a tree, in its fruit we will know from where it comes. 

Let me make this very clear. The opposite of heavenly is not demonic necessarily. Yes, it includes it, but let’s be frank. Yeshua said this to Peter one day when Peter rebuked Yeshua, yes, imagine that moment! Yeshua turned away from Peter and said, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s purposes, but man’s.” (Matt. 16.23)

When a new bit of information comes to you, in social media, in the reading of the newspaper, at the water cooler when you get back to work, or from the tele, ask yourself this… is the focus on man or on God? If your pastor is the greatest teacher or the most entertaining, if your faith is designed to get you to gain heaven rather than serving the needy or the lost, if your religion is about what you can gain rather than what you can disperse, then you are setting your interest on man’s purposes. That’s the spirit of what Ya’akov is teaching. The contrasting operations couldn’t be clearer, nor could the outcomes be clearer. 

Earthly, natural. The Greek word is psychikos, from which we get psychology. The study of the psyche or soul. It’s translated elsewhere as sensual and here as natural. (1 Cor. 2.14, 15.44, Jude 19)

Satan lured Eve and got Adam to sin by saying the tree was good for much, especially ‘you will be like God.’ (Gen. 3.5) The appeal was divine nature by a shortcut, and the wisdom was not wisdom at all, but a demonic ploy to get us away from God. What a waste. 

No, you know a tree by its fruit, Yeshua said, and the fruit of sensual wisdom is evident. Look at the list. Jealousy, Selfish ambition, disorder, every evil thing. The seed of every evil thing is a heart of sensual wisdom that is like a bush fire out of control. It will dominate.

But the wisdom which has its origin in the Lord himself, is pure and peaceable. It’s not selfish. It’s not contentious. It seeks the good of the others. Verse 17: gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.

That’s a solid citizen. That’s an 82-year-old saint. That’s you and (please God) me in service to each other and to those near us. Straight. Wholesome. Seeking God and seeking God’s blessing on others. And the result, the outcome then is peace. It’s righteousness or being right with God. And that happens by being at peace with God and with one another. 

This is a short but fantastic chapter of deep philosophy and holy theology. What will you do with all this?

Next week we will talk more about the lust and wars and making plans. I’ll hope to see you then. In a few minutes, we will open the floor for questions and comments about what we discussed today. Next week---True Religion: It begins with Humility.

Until then, Shabbat shalom.

 

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Our series’ outline (Today’s lesson in red)

 

1.     True Religion endures hardships and trials (Chapter 1:2-18)

a.     With joy and patience (Chapter 1:2-4)

b.     With godly wisdom (Chapter 1:5-8)

c.      From a proper perspective (Chapter 1:9-11)

d.     Given an understanding of temptation (Chapter 1:12-15)

e.     Knowing the father and his goodness (Chapter 1:16-18)

 

2.     True Religion consists of doing, not only hearing  (Chapter 1:19-2:26)

a.     First you must hear (Chapter 1:19-20)

b.     After hearing, doing is required (Chapter 1:21-27)

c.      In doing, show no favouritism (Chapter 2:1-13)

d.     Doing demonstrates our faith (Chapter 2:14-26)

 

3.     True Religion displays wisdom, not only information (Chapter 3:1-18)

a.     The problem of the tongue (Chapter 3:1-12)

b.     Contrast between heavenly and earthly wisdom (Chapter 3:13-18)

 

4.     True Religion begins with humility (Chapter 4:1-17)

a.     Friend or foe? (Chapter 4:1-6)

                                                                 i.     Three wars

b.     Drawing close to God (Chapter 4:7-17)

                                                                 i.     Three enemies

                                                                ii.     Three admonitions

 

5.     True Religion is blessed (Chapter 5:1-20)

a.     Not blessed, the rich oppression (Chapter 5:1-6)

                                                                 i.     Be prayerful in economic troubles         

b.     The blessing of patience (Chapter 5:7-12)

                                                                 i.     Be prayerful in physical troubles

c.      The blessing of prayer (Chapter 5:13-18)

                                                                 i.     Be prayerful in national troubles

d.     Blessing those who fail (Chapter 5:19-20)

                                                                 i.     Be prayerful in church troubles

 

Bibliography

 

Dickson, John (and Simon Smart), Vital Signs, Aquila Press, Sydney, 2006.

Martin, Ralph P., James, Word Biblical Commentary Series, Nelson Publishing, Nashville, 2006.

Ryken, L., Wilhoit J., Longman T., Dictionary of Biblical Imagery, Intervarsity Press, Downers Grove, 1998.

Wiersbe, Warren, Be Mature, SP Publications, Wheaton, IL, 1978.

 

 

Actual text

James 3:1   ^aLet not many of you become teachers, ^bmy brethren, knowing that as such we will incur a ¹stricter judgment. ² For we all ^astumble in many ways. ^bIf anyone does not stumble in ¹what he says, he is a ^cperfect man, able to ^dbridle the whole body as well. ³ Now ^aif we put the bits into the horses’ mouths so that they will obey us, we direct their entire body as well. ⁴ Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. ⁵ So also the tongue is a small part of the body, and yet it ^aboasts of great things.

 

 ^bSee how great a forest is set aflame by such a small fire! ⁶ And ^athe tongue is a fire, the very world of iniquity; the tongue is set among our members as that which ^bdefiles the entire body, and sets on fire the course of our ¹life, and is set on fire by ^2chell. ⁷ For every ¹species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human ¹race. ⁸ But no one can tame the tongue; it is a restless evil and full of ^adeadly poison. ⁹With it we bless ^aour Lord and Father, and with it we curse men, ^bwho have been made in the likeness of God; ¹⁰ from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. ¹¹ Does a fountain send out from the same opening both ¹fresh and bitter water? ^12 aCan a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce ¹fresh.

 

James 3:13   Who among you is wise and understanding? ^aLet him show by his ^bgood behavior his deeds in the gentleness of wisdom. ¹⁴ But if you have bitter ^ajealousy and ¹selfish ambition in your heart, do not be arrogant and solie against ^bthe truth. ¹⁵ This wisdom is not that which comes down ^afrom above, but is ^bearthly, ^1cnatural, ^ddemonic. ¹⁶ For where ^ajealousy and ¹selfish ambition exist, ²there is disorder and every evil thing. ¹⁷ But the wisdom ^afrom above is first ^bpure, then ^cpeaceable, ^dgentle, ¹reasonable, ^efull of mercy and good fruits, ^funwavering, without ^ghypocrisy. ¹⁸ And the ^1aseed whose fruit is righteousness is sown in peace ²by those who make peace.

True Religion (Part 2 of 5): Deeds, not (only) creeds

 The Book of James: Signs of True Religion 

A study in five weeks

By Bob Mendelsohn

Given 20 August 2021

 

LESSON TWO: True Religion is about doing, not only hearing (1.19-2.26)

 

 

INTRODUCTION

Introduction

Today we are going to be extremely fundamental about this life of faith about which we like to talk. Fundamental to those outside the community of faith perhaps more than to ourselves. Today we are going to talk about deeds, not creeds. 

I listened to a conversation last week to which I was invited. It was on Facebook and was in a format with which I was not familiar. Maybe it was on Twitter. Actually I don’t know what it was and I only knew one of the people who was speaking although there were dozens of us on the call. Maybe that’s how some of you are feeling just now. The conversation was focused on Reformed theology and critical thinking about believing right doctrines. I found the mostly young people who were speaking quite energetic and informed. I liked their thinking and their sophistication. Most of the time I could even follow their logic. 

Then one of the young people said something like, “Whatever else we believe, if we don’t love people, it falls short, doesn’t it?” I wanted to shout “Hallelujah!” but I was on mute, and I was only an invitee after all. Y-E-S, that’s it. Whatever else we believe and teach others, if we don’t have love, we are a clanging cymbal and a noisy gong. 

I think that’s what Ya’akov would have said if he were on that Twitter conversation. I hope you have read this letter again before our class today and you are saying this with me. If we don’t live it out, if our deeds don’t match our creeds, then one might wonder if we believe anything at all. 

Let’s look at the book, beginning unusually today at chapter 1, verse 19. 

1.     First you have to hear (Chapter 1:19-20)

The apostle and half-brother of Yeshua is helping us get true religion to be practiced. One commentator I read thinks this letter was a sermon, a sermon Ya’akov would have given to the Jewish believers in Jerusalem during his time as bishop there. I’m ok with that thought, by the way.  Some of you on the Zoom call last week wanted me to carry on with the end of chapter 1 and I told you that was ‘forward roll,’ a common device used by television folks who want you to stay tuned, so they tease you with what’s ahead. 

Last week ended with the Father of Lights who is ever the same, morning, midday, and night. He is the God of Creation and his work caused us to be re-created, that is, to be born again by the mercies of the Lord in Yeshua. How? By the word of truth, so we 12 tribe believers, that is, Jewish believers are the ‘first fruits’ among the Creator’s creatures. 

Ya’akov begins today’s lesson with listening. That makes sense. If you know much about biblical mandates, you know that the Almighty usually calls us to listen before he asks us to comply. Not always, but usually that’s true. He has caused us to be born again by the Word, and now we are called to let the Word keep working. This is called in theology ‘sanctification.’ And it takes us into an academy for a moment. Don’t worry; we won’t settle there.

Verse 19. Be quick to hear. It’s almost Deuteronomy’s call to Shema Israel. Listen to what God is saying. (Of course, listen to what Ya’akov is saying, too, and dare I say, listen to what I’m saying?). Slow to speak. Sounds like Solomon in Ecclesiastes

“Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore, let your words be few. For the dream comes through much effort and the voice of a fool through many words.” (5.1-3)

Listen quickly. Keep listening. They say there’s one thing worse than being a fool and that’s opening your mouth to confirm it to everyone around you. 

Why does it say, ‘slow to anger?’ Because he’s dealing with our being mistreated and our being jealous of the wealthy and above the fray. We can easily be angry. We are justified in our anger, aren’t we? WE see injustice, usually when things happen to us, and we want to lash out and someone must pay. Count to 10, as the adage goes, and you will find you are less interested in justice for yourself, and less convinced of your own righteousness. 

That’s why verse 20 says the anger of man is not so kosher in on the righteousness scale. 

What’s the answer? Verse 21. Put aside your own rights, and your own sin, your own evil desires, and in humility receive the word. What? Again? Be saved again? Yes, and no. 

No, you are only saved once, by faith in the sacrifice of Yeshua. You are not born again again. 

But yes, this receiving of the word is able to save our souls. That’s another phrase for sanctification, that is, growing into the stature of Messiah, becoming like what he wants of us. Other writers use the phrases, “conformed to his image” or “growing to maturity.” Remember on the day of Shavuot as the book of Acts begins Peter is preaching a sermon and the people interrupt him with “What must we do to be saved.” And he answers “repent, be baptized and receive the gift of the Spirit.” Then Luke records 

“And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” (2.40)

Being saved from the generation is another way of saying ‘sanctification’. And what are the evidence of such change? 

RECEIVE THE WORD IMPLANTED which is able to save your soul. Your spirit is already saved in regeneration. Your soul is saved by the same Word.

Do you remember the way Paul wrote the Ephesians about this?

“Husbands, love your wives, just as Messiah also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, (Ephesians 5.25-26)

Listen, the imagery may surprise you. It’s from the Tabernacle and the donations of some ladies who were slaves in Egypt. Moses invited everyone to make offerings and the people of God did so. One of the surprise donations was from some women, who are not clearly identified except that they are near the Tent of Meeting. Their activity is unclear; their purpose iss clear. I think Moses lists them and their offering in Exodus 38 for one reason… to get the mirrors and thus the copper for the fashioning of the laver at use by the priests. 

Lavers are wash basins. They are where the priest would wash up after the slaughter of the sacrifice. And in this moment, I want you to think of washing up and the offering in this way. We can be walking with the Lord as the result of the offering of Yeshua on the cross and our faith in him. We have received that word. Now we walk to the laver, to the mirror of the Word of God, and see our own continuing sin, our own failures, our own need for God’s grace, and we get washed in the laver of his continuing Word, able to save, to restore, to sanctify our souls.  

2.     After hearing, doing is required (Chapter 1:21-27)

One more point to make about the role mirrors have in our lives today? 

A mirror is for examination. This makes the most sense and the one we use the most.  There are three mistakes, however, we make when we approach a mirror.

First we could simply glance at ourselves. You may not know this, but I am the most handsome man in Sydney every morning, before I turn on the light and look into the mirror. Even when I look, if all I do is glance, I won’t really get to the trouble spots and details. Similarly, some read the Bible that way, just a phrase or even a chapter here or there. But to really look deep…that’s another matter. 

The second mistake we make with mirrors is that after we look and get the true picture, we forget what we saw! Getting a word of correction is important, and then we have to process it and deal honestly with it. 

Finally, the third mistake we make is that after noticing trouble, and not forgetting it, we simply disregard and walk away. We don’t (here’s the biblical word--) obey it. Hearing is good; obeying seals the deal. 

And that’s Ya’akov’s point in the rest of the chapter and chapter two as well.  Verse 25 says if we keep our eyes on the mirror of the Word, we will be blessed in what we do. It’s all about doing.  Otherwise in verse 26 he says our religion is worthless. 

You want to see change in this broken world? Start with you. Love God and love people. Which people? Verse 27 says widows and orphans in their distress. By implication then, we should take care of the vulnerable. Those who cannot speak for themselves. Those who are hurting. The empty. The poor and needy. Yes, up and outers need attention, but the down and outers are our first responsibility. That’s true and pure religion. It’s undefiled. 

When you look in a mirror and see a spot, fix it. Wash it. And stay unspotted, or undefiled, by caring for others. It’s that simple. 

3.     In doing, show no favouritism (Chapter 2:1-13) 

Yaakov clearly points out who needs us. Chapter 2 verse 5 I the focus. God’s promise is for humanity, and that is, only some will enter into the promises. Who are they? Oh, don’t miss verse 1. The glorious Lord Yeshua Messiah. If anyone should be noteworthy, if anyone should be in view of distinction and honour, it’s Yeshua. You want to honour the praiseworthy person? The rich and famous? Look at Yeshua, Ya’akov says. 

Dear friends, I’m ever impressed by the Bible’s simple message of focusing our life and our attention on the One who is worthy of it all. Favouritism is no good, as we who are aching under the restrictions of Covid lockdowns will attest. A steady theme in the news media reminds us that the privileged are bypassing the restrictions. That began with sports people who had to cross closed borders to play rugby or AFL last year and again this year. It is about television luminaries like Katie Hopkins from the UK who was sent packing because of her flouting hotel quarantine rules, but even so, this far-right woman was admitted to country while 35,000 Australians are patiently waiting their return flight. Same with Anastacia up in Queensland who had to get to the Olympics, you know, she had to be there. 

I’m not taking sides; I’m showing you that privilege comes with money and power. And Ya’akov is smashing that observation on its head.  Verse 6, dishonouring the poor is a slight on the One who promised they would be heirs of the kingdom. Do you see how this works? A slight to the poor is a slight to his maker. 

This is not news. Listen to these three proverbs:

Prov. 14:31      He who oppresses the poor taunts his Maker, 

            But he who is gracious to the needy honours Him.

 

Prov. 17:5        He who mocks the poor taunts his Maker; 

            He who rejoices at calamity will not go unpunished.

 

Prov. 22:2        The rich and the poor have a common bond, 

            The LORD is the maker of them all.

Disregarding the poor is a disregard of God. Plain and simple. True religion is about doing, and doing with equity for all people. That’s why in verse 8, Ya’akov calls it the ‘royal’ law. It’s from the King, not from Mosses or Joshua, not from the apostles or even from himself. It’s from the Almighty.

Verse 10 says something very important to Torah-observant folks. If you keep the whole Torah but fail in one place, it’s as if you have broken the whole law. Guilty of all, he says. The point of Torah is not to comply and then boast, but to keep working it, to keep moving along towards right living. And to show us that we are ever failing and need to repair our relationship with the Lord. See the mirror. Get cleansed. Do the right thing. What does he call it? Verse 12, the Law of Liberty. Freedom is found in following the Lord and loving people as he commands. 

Mercy triumphs over judgment. (verse 13). Right hand stronger than the left. Rabbinic wisdom says the right is the hand of mercy; the left of justice. Let your kindness quotient triumph over your clever and judgmental side. 

4.     Doing demonstrates our faith (Chapter 2:14-26) 

Finally then we see the summary of this hearing and doing issue. I don’t think Ya’akov is challenging Paul or anyone else at this point. I think he’s teaching the Jewish believers in his congregation there in Jerusalem. From verses 14 to the end, he paints a silly picture of those who say they believe, by saying in verse 19 that even demons believe in God. And they shudder for fear. 

What matters is not what we say, that is, our creed, but our deeds. He calls to the witness stand Abraham in the akedah story (Genesis 22)  and God’s evaluation in the antecedent passage of Genesis 15.6 that he was declared righteous and the friend of God (.23). He says ‘faith was perfected’ in the akedah, that is, that what his altar experience was, that is, his being (in our terms) born again at the altar, needed to work itself out in the laver of the akedah. 

He calls Rahab to the witness stand as well in her saving the spies who came to Jericho as we studied in the Joshua series. 

The summary and one which is known by Hollywood writers and saints of all ages I “faith without works is dead.”

You want to please God? You want to have a sanctified life? Do what you are told, and practice what you preach. Verse 12 says that in another way, “so speak and so act” or as we usually hear “practice what you preach.”

Some are good at practicing. Some are good at preaching. A practitioner without words leaves people to misunderstand the love of God. A preacher who lives wrong makes it onto our Television screens as an infidel and makes God a mockery. Only those who preach what they practice and practice what they preach are doing God service.

Next week we will talk more about the tongue and good deeds. I’ll hope to see you then. In a few minutes, we will open the floor for questions and comments.

Thanks for listening, and now back over to Jimmy.

 

INVITATION

Dear friends, if you’d like to have true religion, if you want to know Messiah personally like we do; if you want to be born again, why not pray with us right now? If you’ve never given your life to Yeshua, come to the altar now. Come and be cleansed from your sin.

Pray and ask God to show you how to have true religion. Ask him to forgive you your sins and to make you born again. 

Then let us know you have done this, won’t you? Write to us (admin@jewsforjesus.org.au) and tell us you have prayed for the first time. We want to send you some literature and welcome you to the family. 

And if you have any questions, use that same address, ok?

 

Until then, Shabbat shalom.

 

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Our series’ outline (Today’s lesson in red)

 

1.     True Religion endures hardships and trials (Chapter 1:2-18)

a.     With joy and patience (Chapter 1:2-4)

b.     With godly wisdom (Chapter 1:5-8)

c.     From a proper perspective (Chapter 1:9-11)

d.     Given an understanding of temptation (Chapter 1:12-15)

e.     Knowing the Father and his goodness (Chapter 1:16-18)

 

2.     True Religion consists of doing, not only hearing  (Chapter 1:19-2:26)

a.     First you have to hear (Chapter 1:19-20)

b.     After hearing, doing is required (Chapter 1:21-27)

c.     In doing, show no favouritism (Chapter 2:1-13)

d.     Doing demonstrates our faith (Chapter 2:14-26)

 

3.     True Religion displays wisdom, not only information (Chapter 3:1-18)

a.     The problem of the tongue (Chapter 3:1-12)

b.     Contrast between heavenly and earthly wisdom (Chapter 3:13-18)

 

4.     True Religion begins with humility (Chapter 4:1-17)

a.     Friend or foe? (Chapter 4:1-6)

                                                                 i.     Three wars

b.     Drawing close to God (Chapter 4:7-17)

                                                                 i.     Three enemies

                                                               ii.     Three admonitions

 

5.     True Religion is blessed (Chapter 5:1-20)

a.     Not blessed, the rich oppression (Chapter 5:1-6)

                                                                 i.     Be prayerful in economic troubles     

b.     The blessing of patience (Chapter 5:7-12)

                                                                 i.     Be prayerful in physical troubless

c.     The blessing of prayer (Chapter 5:13-18)

                                                                 i.     Be prayerful in national troubles

d.     Blessing those who fail (Chapter 5:19-20)

                                                                 i.     Be prayerful in church troubles

 

Bibliography

 

Dickson, John (and Simon Smart), Vital Signs, Aquila Press, Sydney, 2006.

Martin, Ralph P., James, Word Biblical Commentary Series, Nelson Publishing, Nashville, 2006.

Wiersbe, Warren, Be Mature, SP Publications, Wheaton, IL, 1978.

 

 

Actual text

James 1:19   This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; ²⁰ for the anger of man does not achieve the righteousness of God. ²¹ Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. ²² But prove yourselves doers of the word, and not merely hearers who delude themselves. ²³ For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; ²⁴for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. ²⁵But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

 

James 1:26   If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his ownheart, this man’s religion is worthless. ²⁷ Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.

 

James 2:1   My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favouritism. ² For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, ³ and you ¹pay special attention to the one who is wearing the fine clothes, and say, “You sit here in a good place,” and you say to the poor man, “You stand over there, or sit down by my footstool,” ⁴ have you not made distinctions among yourselves, and become judges with evil motives? ⁵ Listen, my beloved brethren: did not God choose the poor ¹of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? ⁶ But you have dishonoured the poor man. Is it not the rich who oppress you and personally drag you into court? ⁷ Do they not blaspheme the fair name ¹by which you have been called?

 

James 2:8   If, however, you are fulfilling the royal law according to the Scripture, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,” you are doing well. ⁹ But if you show partiality, you are committing sin and are convicted by the law as transgressors. ¹⁰ For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. ¹¹ For He who said, “DO NOT COMMIT ADULTERY,” also said, “DO NOT COMMIT MURDER.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. ¹² So speak and so act as those who are to be judged by the law of liberty. ¹³ For judgment will bemerciless to one who has shown no mercy; mercy triumphs over judgment.

 

James 2:14   What use is it, my brethren, if someone says he has faith, but he has no works? Can ¹that faith save him? ¹⁵ If a brother or sister is without clothing and in need of daily food, ¹⁶ and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? ¹⁷ Even so faith, if it has no works, is dead, being by itself.

 

James 2:18   But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” ¹⁹ You believe that God is one. You do well; the demons also believe, and shudder. ²⁰ But are you willing to recognize, you foolish fellow, that faith without works is useless? ²¹ Was not Abraham our father justified by works when he offered up Isaac his son on the altar? ²² You see that faith was working with his works, and as a result of the works, faith was perfected; ²³ and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. ²⁴ You see that a man is justified by works and not by faith alone. ²⁵ In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? ²⁶ For just as the body without the spirit is dead, so also faith without works is dead.