Ultimately the key both to responding to trials and resisting temptation is to be found in one’s reaction to God’s Word. Receptivity to the Word, responsiveness to the Word, and resignation to the Word are essential to spiritual growth. One must accept God’s Word, act on it, and abide by it.
Too many people are in that tragic condition in which “hearing they hear not, neither do they understand” (Matt. 13:13). They attend Bible classes and church services but never seem to grow. Is it the fault of the teacher or the preacher? Perhaps, but it may also be the fault of the hearer. It is possible to be “dull of hearing” (Heb. 5:11) because of decay of the spiritual life.
If the seed of the Word is to be planted in our hearts, then we must obey the instructions James gives us.
It is not enough to hear the Word; we must do it. Many people have the mistaken idea that hearing a good sermon or Bible study is what makes them grow and get God’s blessing. Many Christians mark their Bibles (a good practice), but the message does not seem to mark them and they fail to impact those around them! If we think we are spiritual because we hear/read the Word, then we are only kidding yourself.
We could spend a lot of time going over these verses, but let’s try to address as much as possible for a short Bible study.
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; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But 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. 26 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. 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. (NASB)
KEY TAKEAWAYS:
- The fruit of salvation means a changed life, Christian character and conduct, and ministry to others in the glory of God.
- A Contrast of Responses
- James calls for obedient action as the proper opportunity for demonstrating commitment to the Lord (Be doers, not just hearers) (vv 22-25)
- The evidence of listening and obeying God’s Word is demonstrated by believer’s obedience with purity and deeds of compassion (vv. 26-27)
- James said it best and it truly applies today
- Be quick to listen and truly hear what others are saying. Be slow to speak and slow to anger. Ask for the Spirit’s help to control your tongue and your anger. (Something I have to work on every single day.)
Closer Look:
Verses 19-21 encourage us to be receptive to the Word
Verses 19–20: The conclusion of the introduction of James (vv. 2-18) is that enduring trials lead to a crown of life (v. 12) and yielding to temptation can lead to physical death (v. 15). James made it clear that what was to follow was of great importance by first saying: “This you know,” or “know this” (iste) and then identified with his audience, “My beloved brethren.” A threefold injunction follows: everyone must be quick to hear (listen), slow to speak, and slow to become angry. In an argument, of course, the one who is listening rather than scolding is the one who is slow to anger (cf. 3:1–12). The believer in the midst of a trial needs to be quick to hear, slow to speak, and slow to anger. These three exhortations reveal the outline of this letter (1:21-2:26 for hearing; 3:1-18 for speaking; 4:1-5:18 for slow to anger).
Anger fails to achieve the righteous life that God desires, the goal to which this epistle is committed. If a believer gets angry in difficult circumstances, the practical righteousness of God will not be evident in his or her life. When someone wrongs us, the natural reaction is to retaliate, at least verbally. But this response does not glorify God. Holding one’s tongue, trying to understand the other person’s position, and leaving vindication to God demonstrates godly love in tense situations (Rom 12:17-21).
Verse 21: Consequently it is essential to put aside, or remove, all filthiness (rhyparian, used only here in the NT; cf. rhypara, “shabby,” in 2:2)[1] and all the abundance of wickedness, and humbly (literally “in meekness”)[2] receive the Word implanted in them. The Word of God that has been implanted in the believer’s heart should be received with meekness—describing a teachable spirit—without resistance, disputing, or questioning. “Implanted” (emphyton, used only here in the NT) contrasts with grafted.[3] The Word is to be ingrown or inborn, rooted, or established in the fertile soil of the soul. Receiving God’s Word in this way will “save” the believer’s soul, a word meaning “life.” Sin leads to death (v. 15). Obedience prevents death; it protects a believer from sinful behavior that can lead directly or indirectly to physical death (v. 15; 1 Cor 11:30).
Verses 22-25 show how we are to respond to the Word
Verse 22: It is not sufficient, however, to receive the Word; one must respond to it in active obedience. The command is clear, Do not just listen to the Word, do what it says. One must “prove” themselves, “become,” or “keep on becoming” (ginesthe), a doer of the Word, and not just a hearer. “Delude” (paralogizomai) is from a verb used in the New Testament only here and in Colossians 2:4. It means “to cheat or deceive by false reasoning.” The delusion or deception comes from thinking they have done all that is necessary when actually listening to the Word is only the beginning. Summarily, believers who hear the Word of God must receive it with a teachable spirit (v. 21), applying it to their daily lives. To hear and not obey is to be deceived. James provides a fitting irrational thinking in the verses that follow.
Verses 23–24: The one who listens and does nothing is like a man who looks at his natural face in a mirror and then forgets what he saw. He observes, becomes entirely cognizant of the flaws, and promptly forgets. This man who sees the “natural face” (prosōpon tēs geneseōs [means “the way he has turned out to be, the way he really looks”])[4] and then forgets about it.
Verse 25: To look into the mirror of the Word of God involves an obligation. One must look intently into the perfect Law that gives freedom. The intent and sustained look with a ready response is the key to spiritual strength and continued maturity. The word for “looks intently” into (parakypsas) literally means “to stoop down” in order to have a good close look.[5]
The “Law that gives freedom” seems like a paradox. Law seems to imply restraint and therefore a lack of freedom. Not so with God’s Law. His perfect Law provides true freedom. Jesus said, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” (John 8:31–32). It is Christ’s love (Eph 3:17-19) that frees us from our sins to truly love others (Jn 8:36-38; Gal 5:13). The believer who does what God decrees will find full liberty and will be blessed in what they do.
Receptivity to the Word and responsiveness to its revelation must be coupled with a new approach to life. One must be resigned to continued obedience and perpetual practice (vv. 26-27).
Verse 26: One who is truly “religious” will demonstrate it by controlled speech. The word “religious” (thrēskos) refers to external observances. The outward ritualistic practices which a person may think are commendable are considered to be “worthless” (mataios, “futile, fruitless, useless”) if there is no parallel control, or control (“bridle” or tight rein) on the tongue, a theme elaborated more fully in 3:1–12.[6] Such a person deceives their own heart, which is literally, “misleads or seduces his own heart.”[7]
Verse 27: A pure and undefiled religion is one in which one’s conduct and character are disciplined in accordance with God’s Word. The Greek word thrēskeia (religion) appears only four times in the New Testament and two of those occurrences are here (cf. Col. 2:18; Acts 26:5). It is apparent that God’s emphasis is not on religious ritual but on right living.
Pure versus impure is the issue, not true versus false. Some people go through religion, or the external aspects of worship, with an unclean heart. James is confirming that the externals of religious activities are not acceptable to God unless accompanied by a holy life and loving service. Rites and rituals have never been an adequate substitute for service and sacrifice. Corporate worship within the church cannot take the place of individual works outside the church. The private profession must be coupled with the public expression of one’s faith.
James outlined what God the Father (“Father” in 1:17) stresses: “visit (look after) orphans and widows” (referring to one’s conduct) and “keep oneself unstained by the world” (from being polluted) (referring to one’s character). “To visit” comes from the Greek word usually translated “bishop,” a person who oversees God’s people (1 Tim 3:1). Orphans and widows were among the most unprotected and needy classes in ancient societies (Ezek 22:7). Pure religion does not merely give material goods for the relief of the distressed, it also oversees their care (Acts 6:1-7; 1 Tim 5:3-16). The psalmist pictured God as a defender of orphans and widows (Ps. 68:5). Christ used the words “to look after” in Matthew 25:43 to describe the ministry of caring for those in prison. Obeying this appeal calls for more than an occasional visit. It demands genuine compassion and true engagement.
“Unstained” is from the Greek word aspilon, “spotless” (cf. 1 Tim. 6:14; 1 Peter 1:19; 2 Peter 3:14), in contrast with moral filth (James 1:21).[8] A believer with God-pleasing “religion” helps others in need—and thus is undefiled[9], and keeps himself pure (literally, “clean”).[10] This is not a definition of religion but rather a contrast to mere acts of worship and ritualistic observances that are commonly called “religion.” Again, the goal is a mature Christian walk and practical holiness. What does it take to achieve that goal? The first step is to stand with confidence. Trials or temptations will not topple one who is anchored in God’s truth and is applying that truth to his life. We must follow God’s instructions devotedly if we want to produce a lifestyle honoring to God. Obeying God’s Word demands control of the tongue, a compassion for others, and a pure life. These are the identifying marks of pure and undefiled religion.
[1] Means “(in ethical aspect) a state of moral defilement or corruption, moral uncleanness, vulgarity.” From the BDAG
[2] Strong’s 4240; Bdag – “the quality of not being overly impressed by a sense of one’s self-importance, gentleness, humility, courtesy, considerateness, meekness”
[3] Simple meaning of established in, formally, planted in, implanted. The BDAG further elaborates, “as something implanted the word is permanently established in the individual and like inborn assets functions in an exceptional manner
[4] Strong’s 1078; 4383; definition from BDAG
[5] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 823. BDAG – “to try to find out someth. intellectually, look (in, into).”
[6] J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 823.
[7] apatōn kardian heautou, a different word for deceive in 1:22.
[8] Strong’s 784. BDAG – “pertaining to being of untainted character, pure, without fault.”
[9] faultless, literally, “pure, undefiled”
[10] Literally clean. Pure is καθαρός (katharos). Means pertaining to being free from moral guilt, pure, free. More specifically, “of things related to a pers. as a morally or spiritually responsible being.” (BDAG)