James 1:19-27 Lesson 5

Applying wisdom by listening and doing

Verse 19

Quick to hear, slow to speak, slow to anger

James now resumes the theme of applying wisdom through various trials by instructing his Jewish readers on some important ethical matters. These were areas in which these believers had been struggling because they had begun to react poorly to the trials they encountered (hence, James needed to correct the poor behavior some of them had displayed). James knew his congregation needed to seek out (pray for) the wisdom necessary to properly respond to and endure the trials they faced. But this section of his letter heads off any notion that mere head knowledge of what to do is enough to complete the picture. One must seek out the truth to know and understand what to do and what not to do (whether dealing with imperative commands or areas of application). But the believer needs to apply that same truth and not simply hear and forget it shortly after, as some of these Jews had been doing. So, this part of the chapter completes the “equation.”

Verse nineteen begins with the word “know,” which is an imperative command for those reading to understand and apply what the verse is about to say. It is not optional but something that needs to be obeyed. You then have the words “beloved brothers,” a phrase of endearment that James sometimes used to show his love toward his fellow siblings in Christ. It was also his way of expressing humility so as not to rub his readers the wrong way, as if to look superior. So, although he had higher authority than the rest of his congregants, James indirectly acknowledged that he was no greater than they were because he shared a faith that all brothers and sisters in Christ have in common. The greater authority of a pastor-teacher does not make them better than anyone else.

The words, “Let every person be quick to hear, slow to speak, slow to anger,” were most appropriate for James to write because of the fighting and quarreling occurring among his reading audience (James 4:1-4). It is not wise to constantly interrupt people by cutting in on much of what they say because that entails a selfish “me first” approach that assumes that one’s own words are more important (it is to rudely disregard the other person). This behavior goes against 1 Corinthians 13:4-6, which reads, “4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.

What does it mean to be quick to hear, slow to speak, and slow to anger? It means taking the time to listen to people without interrupting, even if you disagree with them. We must learn to think more quickly about what the other person is saying, rather than rushing to come up with an answer or argument. If we choose that negative route, we will more easily misunderstand what the person said and, thus, argue pointlessly. Such was the case with many of James’s readers, whose unrestrained speech led to constant quarreling (what causes fights and quarrels, James 4:1-4) because they refused to listen to each other. And we would be remiss not to apply this to listening to the Holy Spirit in our own lives. If we are too quick to think and act without listening to the Spirit’s “still, small voice,” then we can only expect to make lesser (even sinful) spiritual decisions moving forward.

The path of listening, as opposed to hasty speech, is not always easy to tread because of the constant urge to always want to get one’s words out (speak one’s mind quickly, if you will). But if we’re going to follow the way of love outlined in 1 Corinthians chapter thirteen, then we need to be patient, humble, and gentle. Gentleness of speech is just as important as patience in any discussion. It is the very opposite of reacting out of anger (“A soft answer turns away wrath, but a harsh word stirs up anger Proverbs 15:1). The subject of speech (how one talks) ties in with James’s words in verse twenty-six on taming the tongue. What we say, how we say it, and how often we speak matter. Therefore, limiting “taming the tongue” to just what we say would be incorrect, because the context also includes keeping silent when we should (that is also included). There is a time to speak and a time to listen. And in some cases, it may be best not to say anything at all.

It isn’t uncommon for many believers to enter debate or argument mode, in which the above issue arises. The first part of any discussion should always be to ensure a proper understanding of what the other person has said. Many conflicts have arisen and dragged on unnecessarily when both sides actually agreed and simply misunderstood each other. Misunderstandings will occur, and it is not wrong or sinful for people to cut into each other here and there (that is inevitable), whether they agree or disagree. However, to avoid any discussions turning into heated debates, it is best to approach discourse civilly to build up and edify one another. Paul presents a similar principle in 1 Corinthians 14 when addressing the Corinthian congregation regarding their misuse of spiritual gifts. The point is that all things (including conversations) must be done in a fitting and orderly way. However, confusion and conflict result when there is unrestrained speech (James 4:1-4) and God is not the author of confusion (1 Corinthians 14:33).

We often see this problem among individuals who like to talk their heads off, driven by a competitive, selfish mindset. It isn’t right to intentionally talk over the other person because that type of inflammatory speech can arouse anger from either one or both individuals. It isn’t bad for either party to first seek to understand each other by asking questions. And whether there is a disagreement or not, all discourse needs to proceed gently through the Spirit. Our verse involves how believers talk and interact with each other in general, not necessarily limited to some disagreement per se. And speaking of wisdom…

James 1:19 presents the order in which things should proceed. When someone begins to speak, we listen. We do our best not to interrupt (even if we all still do occasionally), which reduces the likelihood of anger arising. But by not proceeding accordingly, the chances of anger and, thus, a quarrel are almost inevitable if neither party decides to break it up. However, it is also true that disruptive speech is often a sign of someone who is already angry and thus not willing to give the other person time to speak. Either way, anger can be present before or after this type of talking.

Verse twenty-one of our chapter, only two verses later, mentions the need for the believer to receive the implanted Word with meekness. How can anyone learn anything through instruction if they are unwilling to take it? If all a person wants to do is talk without listening and/or paying much attention to what is said, how can they benefit from another person’s words? No one can learn anything with that approach, especially those who think they are automatically right. That is why James so firmly commands humility and hesitance in speech. How could they benefit from his letter if they remained like this? Those trying to instruct those of weaker faith through the Word amid difficult trials were probably receiving pushback from those who wanted to argue (perhaps similar to how many Israelites wished to quarrel with Moses). Cooperation would be necessary if others were to communicate this letter to the rest of their Jewish brethren.

To learn Scripture, we must have the right attitude toward seeking it out, which requires us to listen willingly to those who teach it without constantly interrupting. Instead of getting angry because we think we’re right (assuming we’re wrong), why not humbly listen and learn something? It was for this very reason that Jesus often proclaimed throughout the gospels (to His fellow Jews, Matthew 11:15) and throughout Revelation (to the seven churches of Revelation 2:1-29 and Revelation 3:1-22), “He who has an ear, let him hear.”

Verse 20

Anger does not produce God’s righteousness

One sign that a person is becoming angry is when they constantly interrupt the other person speaking because they no longer wish to listen to what they have to say. In other words, they start losing their patience because they feel they are either not being heard or that their position is correct. How prevalent is this reaction today! It has always been a problem, especially when dealing with, for example, theological discussions (whatever verse, teaching, or doctrine may be involved). I’m sure we’ve all seen this in person and online (most prevalent on Bible forums and discussion groups where anger arises and conversations get nasty when proper moderation is lacking). The benefit of online discourse is that the issue of interrupting someone else doesn’t exist. However, anger is always a lurking threat.

We naturally dislike someone else’s view or position if it doesn’t align with our own (especially if we know we’re right). But that does not excuse sinful anger or misconduct in any way, shape, or form. It isn’t uncommon to know of or interact with people who hold strong but incorrect biblical views (or just views in general). If a conversation arises and the subject just happens to arise, how can they learn the truth if their anger leads them to talk over the other person all the time? Our next verse is about humbly receiving the truth of the Word implanted.

However, allow me to say what this verse is not saying. I must point out that it does not say that all anger is sinful. James meant that continuous, unrestrained anger will lead to some form of sinful behavior, not that being angry even for a moment is always a sin. True, if we get angry often and allow it to continue by improperly reacting, we will not produce the fruit of righteous/good/obedient behavior God wants from us. It is inevitable that the more of this emotion we experience and the longer we allow it to continue, the more we will stumble and sin. Therefore, it is best to suppress it as quickly as possible.

Anger, like fear, is a human emotion we all naturally experience occasionally, and sometimes, we can’t stop it from arising. But we can control how we react to it. So, just because we didn’t sin in our anger doesn’t mean we were never actually angry. There are rare instances when anger is not sinful and, thus, doesn’t lead to sin if we react to it appropriately. Some anger can even lead to righteous actions and behavior (what we would call “righteous indignation”).

Jesus was angry when He cleansed the temple (this happened twice), Matthew 21:12-17, Mark 11:15-18, Luke 19:45-47, and John 2:14-16. So, although the word “zeal” rather than “anger” occurs in the phrase “Zeal for your house will consume me,” zeal and anger can be synonymous and are not always distinct, as Dr. Luginbill explains below (an excerpt I have quoted before elsewhere on this ministry). When the Bible uses the word “anger” for God (for example, the Lord’s anger burned against Israel, Judges 2:20), this is indeed an anthropomorphism, figuratively attributing human emotion to God to help us, His creatures, better understand and relate to the Lord’s actions and behavior toward others. But God does not experience anger as humans do, so Scripture uses it only figuratively for reasons just given.

However, this argument doesn’t work when examining those times when Jesus cleansed the temple because we need to remember that since the incarnation and on, Jesus became both man and God forever. And our Lord did these things while He was still on earth to fulfill His mission before His death, burial, and resurrection. So, explaining away the temple cleansing as some unique or different kind of zeal or anthropomorphism doesn’t work. Dr. Luginbill writes-

Although the above is true, anger is always best avoided. And should it arise, it is wise to suppress it as quickly as possible because (like any other human emotion let out of control) it will inevitably lead us to think, say, or do something that displeases God (also known as sin).

Verse 21

Receiving the Word with meekness

The word “therefore” (since this is the case) in verse twenty-one connects the previous subject in our last two verses to this one. Since the believer (the Jews in our context, but all believers of all time) needs to be slow to speak, quick to listen, and slow to anger, there needs to occur an inward change that will eventually express itself outwardly. A change of heart is the prerequisite for mastering the mind and tongue. One must willingly desire to give up the negative qualities mentioned in our verse.

The phrase “put away” (an imperative command) has the idea of giving something up (for something better in this case). The Greek word for filthiness is ryparia and refers more to a moral dirtiness or defilement than physical, literal dirtiness. “Rampant wickedness” would be the remains or leftover results of moral corruption. In other words, these believers needed to repent/confess and stop sinning against one another in their speech (what, how, and how much they said) and needed to start growing in the Word by humbly (the word meekness in this case refers to humility) receiving it (whether it be in written or oral form). Pride assumes one is always right and doesn’t need to be taught by anyone. It also asserts itself as more important and more worthy of a hearing. Therefore, it would make sense that these individuals would constantly run their mouths instead of taking the time to listen and learn. This principle applies to all believers, those in the right or the wrong (pastor-teachers included).

However, the pastor-teacher should receive the “right of way” when it comes to “teaching time” because their gifting involves teaching the truths of God’s Word with authority (you wouldn’t constantly interrupt a pastor in the middle of a service). Questions and disagreements are always permissible (although when and how they are expressed matters). But there is a time and place to speak. When it comes to teaching God’s Word, the pastor needs enough leeway to do his job properly so that all the listeners may benefit (to receive the Word implanted). James’s congregants seemed to struggle with this, not only in quarreling and being disruptive with others, but also by challenging those with the gift and authority to teach.

It is common to see many of our brothers and sisters claim that they don’t need a pastor-teacher because they believe the Holy Spirit will automatically teach them everything they need to know. It is little wonder we see so many getting caught up in heated debates (in-person and online) while being on the wrong side of multiple issues because they have allowed themselves to be carried away by false doctrine, the very danger a good “shepherd” will do his best to protect his “sheep” from.

But, again, the principles highlighted above apply to teachers as well (they need to be patient and non-disruptive when conversing with those under their charge). It is not for no reason that James 3:1 warns that most believers should not become teachers (acting against the command of James 1:19 would be even worse for a pastor who should be setting an example to his flock in speech and conduct). One of the reasons for this (in addition to the one mentioned in that verse) is that it can become very easy for a pastor to abuse their authority by domineering over those under their charge, an error that 1 Peter 5:3 warns against.

The word “receive” (receive the implanted Word which should remain in the believer’s heart for the rest of their life) is an aorist imperative command. James is writing to believers, so the words “receive with meekness the implanted Word” cannot mean that he is commanding them to receive the gospel, since it already resides within them (they already accepted it in the past). So, what is James telling these people? This verse refers to the Christian taking in all the truths of God’s Word to ensure the strength and safety of their faith.

For time and space, we will not examine the true meaning of the word “soul” but will content ourselves to understanding what it means and how it is being used in this verse. The word for soul in verse twenty-one is psyche and, in this context, refers to the whole living being. The Word of God, the gospel (the water of the Word, John 3:5), can preserve the believer’s eternal life by saving them from eternal death (if they retain their faith till the very end).

Our acceptance of the Word (the gospel) initially entered us into the family of God, and our continued acceptance of it through enduring faith presently empowers our salvation. Jesus said in John 3:5, Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. ‘Water” refers to the water of the Word, also known as the gospel.

So, if James is writing to believers, why tell them to receive the Word when they have already done so? This verse bespeaks their receiving of and continued application of God’s Word in general (all its applicable commands and exhortations), which will contribute to their spiritual growth and their holding fast to the gospel that enables their salvation. The purpose is for progressive sanctification.

When we became believers, we became justified or declared righteous in God’s eyes (just as Abraham’s initial faith in the Lord was credited to him as righteousness, Romans 4). But we are not experiencing our eternal life yet, so we are left to grow spiritually by building up sufficient faith to last us until eternity (Jude 1:20). We need to understand that after accepting the gospel, we must walk in its power by holding to it to the very end. That is only possible when we allow it to empower and transform our daily walk after our initial conversion. And the only way to ensure we do is to grow in the grace and knowledge of the Lord Jesus Christ through the truths He has provided us in Scripture. In other words, we believers must continue to receive the Word of God by seeking it out, understanding it, believing it, and applying it. That is the only way we progress in our walk, leading to our glorification in eternity if we hold fast to that same faith in the gospel.

The gospel initially entered us into the family of God, so we believers are positionally saved. But this same gospel is in the process of saving us and will result in our glorification through resurrection if we hold fast to it in faith to the end. We believers who have received it need to continue in it by growing our faith by taking in the truths of God’s Word, the adequate spiritual nutrition necessary to grow our faith. We are, as the passage below confirms (being saved is in the present continuous tense), in the process of being saved. God’s Word and the gospel it contains are what our faith and, therefore, our salvation are based on. It is in this sense that the Word of God saves us. We received the gospel to walk in it firmly until the end by allowing it to transform our lives.

Verse 22

Applying the truth one has learned

It was not enough for James to tell his Jewish brethren (and us today) to “receive the Word implanted” by simply taking it in (storing it in the heart/mind) and believing it. A person may affirm that what a particular verse says is true. But do they live it out through faith?

For example, we all understand that patience is a fruit of the Spirit and must exercise it. In that instance, we believe what the Word tells us (intellectual acceptance and understanding). But there are two senses to the word “believe.” The first is what we have just clarified: mentally accepting a particular truth to add to the treasure vault of our heart as part of the knowledge we have already stored up. But there is the other side of the coin: expressing our faith in what we believe through action. For this reason, in the next chapter, James will state that faith without works is dead (whether dealing with a believer out of fellowship with Christ or an unbeliever claiming a saving faith they don’t possess). James 2:19 reads, “You believe that God is one; you do well. Even the demons believe—and shudder!” Mere head knowledge of the truth is not enough because the Christian life is all about applying the truth through faith (walking in complete faith and trust). How many Christians today in our lukewarm era of Laodicea (Revelation 3:14-22) live and act as if being saved without the need for daily and personal sanctification is enough?

A simple understanding and affirmation (assertion) of a fact is not enough to transform a person’s life unless they apply it through faith. There is believing something as true, but then acting on it. This would refer to active versus inactive faith. Someone may mentally accept the following as true: “Resist the Devil, and he will flee you.” But, for the sake of argument, let’s say they are amid a temptation and the pressure is on. Will they put this acknowledged and accepted truth into practice by fully submitting to and trusting in the Lord? Or will they doubt and pray with a double mind, assuming the temptation is too strong? Is God not able to help them? Peter knew he wouldn’t sink in the Sea of Galilee while walking toward Jesus. Yet when confronted with fear and trouble, He doubted the Lord and began to sink (Matthew 14:22-33).

So, faith and knowledge of the truth go hand in hand because you cannot have one without the other (faith needs something to believe in to be active). It hasn’t been uncommon throughout history, especially today in our modern era of the church, to overemphasize one of these critical aspects while deemphasizing the other. Far too many have made the Christian life all about knowledge, even if they would deny this. They would preach the necessity for personal application of the truth (spiritual growth) when they don’t live out much of what they believe to begin with. These are the types of individuals who deceive themselves by acting as if knowing the truth is enough and that such an approach is acceptable as long as they aggressively study God’s Word by taking in a great deal of Scriptural information. In reality, their true spiritual condition is not what they think it is.

But do these individuals who know and understand what they are supposed to do and not do, and how they should behave, act accordingly? It is self-deception to act as if learning the truth without utilizing it will win God’s favor. Such was the case with many of James’s readers, and how deceived they were! If we teach others to suppress anger but are constantly angry ourselves (ignoring the problem and, thus, void of any conviction for the need to change), how is it that we are not being total hypocrites in need of correction ourselves?

Technically, we are all hypocrites who sin every day. And no one, whether pastor or not, will ever be perfect. Psalm 130:3 says, “If You, Lord, should mark iniquities, O Lord, who could stand? And it must be emphasized that every pastor-teacher and layperson has something they knowingly struggle with. But this would not constitute self-deception if said individual is aware of the problem and trying to fix it (they struggle against it). It is all about the attitude or disposition of a person’s heart that will determine whether they will continue to remain as they are (without any inclination to change) or see themselves for what they are and act accordingly.

On the other hand, although not mentioned in our verse, it is worth mentioning the other extreme that many believers tend to lean toward. This attitude would entail diminishing the importance of seeking biblical knowledge/truth in favor of living by faith, loving one another, and remaining unified with our fellow brothers and sisters in Christ. The above things are biblical but can only be accomplished by increasing our knowledge and applying God’s Word. So, it is not that saying we need to be unified by loving one another is incorrect. Instead, the issue involves how most believers attempt to accomplish that. You cannot fix a problem if you don’t realize you have one and/or know how to fix it.

The above passage demonstrates the necessity for faith and knowledge (you cannot dispense with either). This verse presents a command and is not optional if any believer wants to get far! The Greek word for knowledge is gnosis, and in that context, it refers to the believer’s understanding and possession of biblical truth. That is the first step or half of the equation because one cannot grow in something they don’t understand or accept in faith; hence, verse eighteen says to grow in the same knowledge. What does growing in the truth entail? It entails applying what we know and understand through faith (putting said truth(s) into action through everything we think, say, and do).

Do we want to love one another and be more unified as a body? Then we need to demonstrate a greater love for God by taking what He has told us in His Word more seriously instead of having a more indifferent attitude that reasons that what one believes in general (doctrinally, especially, I’ve noticed) doesn’t matter much. Certain teachings in Scripture should not be labeled as “unimportant” when, in fact, they are very crucial for the growth and survival of faith, especially for us who live on the doorstep of the coming Tribulation. Eschatology is one massive example.

All Scripture is essential and valuable for our spiritual health (2 Timothy 3:16-17), so our attitude should be to seek out as much of it as we can and to get as much of it right as possible, whether the unlearning process (one that never ends this side of eternity) makes us uncomfortable or not. We should never compromise (even with doctrinal issues not necessary to know for salvation but still extremely important nonetheless) and walk away in complacency by thinking that we don’t need to get this or that correct (or that we can’t know the answer(s) for certain). There are some teachings that, although not necessary to know for salvation, carry far more weight than others that, if misunderstood, can contribute to spiritual apathy, decline, and even apostasy. Readers of this ministry should be familiar with some of these teachings, and they are among the greatest contributors to the spiritual disease of lukewarmness so prevalent within the body of Christ.

Verses 23 and 24

What a person who doesn’t apply the truth is like

Verses twenty-three and twenty-four utilize a simile to express an important truth. It would appear as if James was using this example as a point of comparison to further reinforce the need to be a doer of the Word and not just a hearer. Technically, we could understand the principle of verse twenty-two without needing a simile. But the Spirit led this great man of God to write what he did for a reason, not only to help clarify what he meant, but, as just mentioned, to strongly impress on our minds the importance of walking in the truth we’ve learned.

The word for “who looks” is katanoeō κατανοέω and means to observe, consider, understand, and/or discover. The word “consider” tells us that this person is studying themselves (by looking at their natural face) instead of just pointlessly staring at their reflection in the mirror (the word “intently” is an adequate word choice). So, James used a good point of comparison to express what a person who hears the Word but doesn’t apply it is like. A person may receive the truth by listening to or studying it to understand its meaning, much like the man who studies his face in the mirror. But when they walk away and “forget” to apply it, they are like individuals who immediately forget what they looked like despite having previously examined themselves.

A good question is, how can you forget the truth you understood? It happens all the time with grade schoolers and college students who spend most of the year learning a lot of information, only to forget some of it soon after. The fact is that the Bible often doesn’t use words the same way that our modern English language does. And we need to understand that this word is being used in a simile (although I will still spell this out to avoid any possible confusion).

Since there is no excuse for failing to apply the truth by giving in to sin and temptation, this cannot refer to failing to recall what to do in such a situation. The word “forgets” (when applied to a believer who hears the Word but doesn’t apply it) refers to someone who refuses to obey through negligence because they have put it out of their mind by disregarding what they have learned. In other words, it is intentional disinterest and disobedience, much like what occurred with Israel throughout her history. Mental capacity is not the issue. Instead, it all has to do with our attitude.

The word “remember” in the passage below may lead us to believe that Israel “accidentally” disobeyed the Lord out of faulty memory. But such was not the case because they wittingly and intentionally put the Lord out of their mind by forsaking Him (putting Him to the test). These were not accidental failures. James wrote to a congregation whose members (some or most) ignored what they had learned in favor of their own way(s). There is never an excuse for sin, whether done in ignorance or not.

Verse 25

The blessedness of applying the truth one has learned

The word “but” indicates that the person described in this verse is in stark contrast to the individual mentioned in the previous two verses. The first person was someone who received (by hearing) the truth into their heart as a matter of fact, but failed to apply it. It was nothing but mere knowledge that sat unused in their minds.

However, the individual referenced in verse twenty-five “looks” in such a way that they not only understand and believe what they learn but apply it (“being no hearer who forgets but a doer who acts”). The Greek word for “looks into” conveys the idea of stooping down to examine something to understand it better (the same Greek word is used in John 20:5, when John stooped to “look” into the tomb). This is something the person in verses twenty-three and twenty-four also does. However, that is only the first step. The individual in this verse doesn’t stop there but continues the process (through perseverance) by putting what they know into action!

The “perfect law” (Greek teleios, in the sense of perfect and complete, because that’s what God’s Word is) refers to the Word of God, particularly the New Covenant teachings found throughout the New Testament (James clarifies this with the words “law of liberty”). It makes perfect sense that James used this phrasing because he wrote to a Jewish audience familiar with the Mosaic Law, and so he refers to the New Covenant teachings of the New Testament as a type of “law.” Granted, the New Testament was not yet complete when this letter was written, but there was an adequate amount of teaching still available to the early church during this period. And we need to remember that the Spirit led James to write these words for our benefit today, since the Canon has long been complete for almost the past two thousand years.

But not everything in the Old Testament applies to believers today (such as many of the commands and rituals that became obsolete once Jesus ushered in the New Covenant). The Old Testament contains plenty of moral and ethical teachings still applicable today (carried over into the New Covenant), which also constitute the “law of liberty” under which the present-day church operates. But whatever teachings contained in the Mosaic Law that no longer apply to believers today would consist of truths we no longer need to obey (we don’t have to be doers of those things).

The “perfect law” refers to the entire canon of Scripture, both the Old and New Testaments (except all the Old Covenant teachings that no longer apply). The parable of the dragnet (see verse fifty-two especially) in Matthew 13:47-52 is a good parallel example to the interpretation we have just given.

The last verse in the passage above is most pertinent to our topic. Old treasures in the context of our parable would be those Old Covenant teachings that God intended to carry over into the New Covenant (such as the Ten Commandments, as one example). Our Lord’s disciples had become students of the New Covenant they began transitioning into (a disciple in the kingdom), a way of life Jesus had been instructing them in. Jesus did not specifically refer to the educated Scribes of His day, but rather to all believers in general (those alive when He spoke these words, all the way up to our present day). “Every teacher of the law” would refer to all believer priests since then who have studied and benefited from both Old and New Covenant teachings. We don’t apply that which is obsolete but continue with what remains relevant (the OT contains many moral and ethical teachings that are still applicable to believers today). Many, if not most, of the Scribes during our Lord’s time on earth (before and after as well) were hostile to Christ and the truth He proclaimed, so our passage would refer to those who did believe (“who has become a disciple”).

The phrase “law of liberty” in James 1:25 is fitting, considering we are under the present dispensation of grace, whereby the New Covenant has liberated us from the power and bondage of the law (all enabled and empowered by the sacrifice of Jesus Christ on the cross, Romans 8:1-8). The Old Covenant Law could not save anyone but existed to lead people to Christ by pointing out their sinfulness and need for a Savior— a guidepost or instruction manual, not meant to be the solution itself (Galatians 3:19-20). How did it accomplish this? It did so by showing its adherents the impossibility of keeping it perfectly. If no one could keep it entirely, who then could be saved? The answer is no one, and that was the point!

Therefore, there must be another solution, and that was the Son of God Himself (even though those living during Old Testament times didn’t know all the details about the person and work of Jesus Christ; many of those things were still shrouded in mystery). There has never been any need to keep the law for salvation, nor are we required to obey any of the obsolete commands, rules, rituals, and regulations required of believers during that time.

A person who looks intently into God’s Word (all that applies, especially New Covenant teachings) must “persevere” in so doing. That means not only continuing to receive the Word but going the whole way by applying it unceasingly (even though we all still fall short due to imperfection). God will spiritually bless those who do this and, if it be His will, perhaps even physically. Happy is the man who obeys the Lord!

Verse 26

Sinful behavior is unacceptable religion to God

James now gives an example of what it looks like to hear the Word but not apply it. It should be apparent by now that many of these Jewish believers had been struggling with how they talked and what they said. Quite a few of them lacked proper etiquette when conversing with their fellow brothers and sisters (James 1:19-20) and often quarreled and slandered one another (James 4:1). There was a lot of unnecessary confusion, panic, and disorganization among these believers who had struggled with how to react to the difficult trials they faced. But they reasoned that hearing the Word was enough and that they didn’t need to do anything else. Hence, they thought they were “religious” (in the biblical and godly sense).

The Greek word for religious is threskos (θρησκός) and refers to devout or pious behavior. The believers in our context thought they were living righteously before God when they were very carnal. The word religion often has negative connotations within the body of Christ (as does the word “Christian”) because biblical Christianity tends to get lumped in with Catholicism (which emphasizes all kinds of false works, rituals, and beliefs) and the like as if they were all the same thing. Many have reasoned that born-again believers are just a bunch of religious people like everyone else, and no more or less Christian than Catholics or any other group. Please understand that this is not to say some Catholics aren’t saved (assuming they are believers by grace through faith alone, Ephesians 2:8-9), but rather that the majority who adhere to that religion claim a faith in themselves and their good works, rather than in Christ alone. It’s hard to imagine how the majority could be saved when the foundation of their belief rests on this unbiblical idea that one can work their way to Heaven by attempting to please God through their own strength (as if God needed something from them).

James 2:14-26 does not support the above false notion at all, because the works themselves do not save; rather, they are evidence or proof that validates said faith as genuine (or indicates a believer in fellowship with the Lord). Therefore, a person cannot have saving faith absent the genuine evidence that validates its existence (actions working with or alongside faith James 2:22). Works of faith (not the works of the Law, Galatians 2:16), no matter how few, must accompany a person to prove their faith and, thus, their salvation as legitimate (we will explain that more once we go to examine that part of our book).

False religion of any kind (we could also mention the corrupted and compromised religion of Judaism of James’s day when he wrote this letter) that attempts to appease God’s justice by what one does (instead of trusting in what He did for them in atoning for their sins on the cross, 1 Corinthians 15:3-8) turns the entire passage of James 2:14-26 on its head. The religion that James refers to in verse twenty-six of our chapter is nothing like what most people throughout history have viewed as “religion.” False religion entails anything but trusting solely in the person and work of Jesus Christ as sufficient for salvation. There are numerous biblical passages that confirm this truth. But I will only leave a few here. There is only one way to Heaven, and it is by faith through grace alone in Jesus Christ.

On the contrary, the good or positive religious behavior that James has in mind in our verse refers to works of faith (in general) producing obedience in the believer’s life (the result of obedience is righteous behavior accomplished through a living and active faith; godly “religion” that our heavenly Father accepts James 2:27). There is no sense of any false religion or “do-goodism” in this passage (no relying on oneself to grow spiritually or to be saved). So, whether we wish to use the word “religion” in describing biblical Christianity, we should always strive to explain what we mean by that word and what that does and doesn’t entail.

The point of verse twenty-five is that a person’s behavior needs to comply with the faith they profess. Unfortunately, this was a significant struggle for many of James’ readers, who were frequently out of fellowship with the Lord (as evidenced by their speech). They had saving faith, but it was momentarily inactive whenever they chose to walk according to their flesh (which produced sinful behavior that put them out of fellowship with Christ).

We should notice the word “bridle” in the middle of our verse, and James will allude to this example again in James 3:3. The word for bridle is χαλιναγωγέω (chalinagōgeō), which means to exercise self-control by holding something in check. We believers need to control what we say, because unrestrained speech can lead us to say all kinds of sinful things. We are what we think, so whatever is on our hearts/minds will dictate what we say or do. We must guard our hearts (minds) to prevent our tongue from slipping. And even if tempted to lash out, we must refrain by surrendering said evil thoughts to the Lord so that we don’t end up saying anything impure to our brothers and sisters.

Constant failure to keep a tight rein on one’s mouth demonstrates a lack of proper application of biblical truth. Therefore, someone who claims to be pious or righteous in conduct (religious, as James puts it) but only hears and applies very little of what they know isn’t as “pious” as they believe. If anything, their behavior is hypocritical. Their version of righteous behavior is not righteous because it is disobedient; therefore, it is meaningless and worthless to God. The Lord is not pleased with that kind of lifestyle, and there will be no eternal rewards for it.

The phrase, “But deceives his heart,” is self-explanatory, considering what verse twenty-two of our chapter says (“But be doers of the word, and not hearers only, deceiving yourselves”). Both phrases mean the same thing. The heart (kardia in Greek) is the inner part of our makeup (the real spiritual person, not the physical organ that pumps blood through the body) that contains our values, thinking, emotions, and volition (as but only four examples). The idea is that the person genuinely believes they are doing right when they aren’t, and so, they deceive their inner self. The heart or mind (synonymous in this case) is where our thinking takes place. The self-deceiver thinks to themself, “I’m doing well!” Or so that is what their heart wants to believe (our beliefs stem from our heart, Romans 10:9) . It is in this sense that these individuals have deceived their hearts (same thing as deceiving oneself, as mentioned in verse twenty-two). These individuals believe they intend to do good (are “religious”) when, in fact, they wish to commit evil.

The bold phrase above in this last passage is what the believers in our context struggled with. The intentions of the heart can be either good or evil. But evil comes solely from the heart, as our Lord’s words in Matthew 15:18-19 confirm. There are many other aspects of the heart we will not discuss here for the sake of time and space. What matters is that we understand what James meant by the word in verse twenty-six (what the heart is, some of what it contains, and how these believers in our context were deceiving it).

Verse 27

Active faith expressed inwardly and outwardly is religion God accepts

So, if the above type of deceptive, hypocritical behavior (sins of the tongue) is unacceptable before God, then what is acceptable to Him? We have already explained that the word “religion” is only being used in the sense of godly and righteous behavior (a proper and acceptable relationship with Christ) and not to some fleshly, works-based system accomplished in the power of the flesh (as if we could do anything for ourselves and the Lord needed anything from us). Instead, godly religion is what our present passage and the next chapter (James 2:14-26) refer to: genuine works of faith produced through God’s strength for His glory (as opposed to the power of the flesh, absent faith, or driven by selfish or impure motives). This type of religion (godly behavior) is undefiled in the sense that it is genuine and void of any hint or taint of sin and evil (it is pure in that it is clean, unlike the false religion some of the deceived Jewish believers in our context had been engaging in). Actual godly behavior entails acting on the truth in faith, not merely accepting it as true and stopping there. Faith without works is dead or useless because it doesn’t please God in any way.

As we should already know, and contrary to the false understanding of many religious people throughout history up to our present time, we cannot earn salvation through good works. On the contrary, these righteous acts of faith demonstrate two things: 1) that our faith is presently active in that we are in fellowship with Christ, walking in the Spirit 1 John 1:5-7 and/or 2) that we are the justified believers we claim to be 1 John 3:7-10. This does not necessarily mean that failing in this or similar areas indicates one was never saved to begin with (although it can) or that someone has lost their salvation. No one is perfect, and we all sin (1 John 1:8).

James uses an example that the Jewish readers of his day would have understood well (although this verse still applies to the modern church), and it is possible they themselves were overlooking these particular needs. Widows (women who had lost their husbands) and orphans (young children without parents) were especially vulnerable in Jewish and ancient society. A woman who had lost her husband would be without a breadwinner and a financial supporter, so that she could be more easily oppressed, exploited, and (as the verse in our English translation says), afflicted. It has not been uncommon to see many single women taken advantage of throughout history, and the same goes for young children without parents (orphans). Both were often undervalued in secular Jewish and ancient Middle Eastern society.

It would be one thing to say something sinful to someone, or to oneself about them. However, how much worse would it be to neglect one’s fellow family members in Christ in desperate need of physical, financial, and spiritual support? And if the passage below (one that also involves widows) is true of believers failing to tend to the needs of physical relatives (whether saved or not), how is this not equally true of all our spiritual family members in Christ?

The scenario in our verse of study is like the principle Jesus taught in the parable of the Good Samaritan (Luke 10:25-37), where the need to help is mandatory and not optional (emergency situations are precisely that: emergencies!). It makes perfect sense that James would present a situation like this because he was one of the brothers of our Lord Jesus and was undoubtedly familiar with many of His teachings and parables (possibly even the parable of the Good Samaritan). He mentions the same principle (in hypothetical form) again in James 2:15-16 when he says, “15 Suppose a brother or a sister is without clothes and daily food. 16 If one of you says to them, “Go in peace; keep warm and well fed,” but does nothing about their physical needs, what good is it?” The Apostle John, one of the twelve, who was also familiar with our Lord’s teachings and parables (our writer James was not one of the twelve but a half-brother of Jesus), presents a similar hypothetical situation of faith in action in 1 John 3:14-18. The principle of applying the truth, as opposed to just listening to and speaking it, is also present within these verses.

All believers must help their fellow brothers and sisters in need when the situation demands it and the opportunity arises. With that said, the situation in Acts 6:1-7 is somewhat different from what James has in mind here, but similar enough to warrant a slight comparison (a few points need to be noted). Deacons (those who serve) should exist only if necessary (and this necessity is the qualifier for having them). We don’t elect individuals for that role just for show or for the sake of having them, because the context of Acts 6 clearly shows that they were selected only when needed. With that, we conclude that deacons are optional, and their purpose is to serve a more general role, one that extends beyond distributing food to widows.

All believers (pastor-teachers included) are under the obligation to help any person they happen to chance upon in dire need (such as what we see in James 2:15-16, 1 John 3:14-18, and Luke 10:25-37, as but only three examples). Those situations differ from the scenario in Acts 6 in that they are not optional but obligatory for any believer, as they involve emergencies (failing to help would indicate a deplorable and sad spiritual state in a fellow believer in Christ who should know better). True, our verse does say, “To visit widows and orphans in their affliction,” not to help. However, visiting does entail helping (whether directly or indirectly) in that it shows support and often entails spiritual encouragement and edification (as well as supplying physical and financial needs). Mentioning the lack of the word “help” is a moot point.

With that said, does James 2:27 mean that all believers need to go out of their way to seek out random widows and orphans (believers and unbelievers alike) to help or visit? Unless a particular believer feels led to that ministry path (visiting shut-ins outside one’s local congregation, running soup kitchens, and/or making daily visits to the oppressed in secular and believer society), our verse gives no hint or indication that James has that in mind. Instead, he is referring to visiting and helping those widows and orphans within a local community or assembly of believers whose desperate circumstances and needs are well known. If the situation is there, why not demonstrate a proper disposition of heart by helping?

However, it is also true that if one happens to encounter an orphan or widow (believer or not) outside of one’s local assembly in dire need (much like the good Samaritan who encountered an injured Jew along the road, Luke 10:25-37), the obligation to help is still there and should be taken (assuming it is clearly an emergency situation). So, James’s words could apply to situations like that as well.

The final phrase in James 1:27 reads, “And to keep oneself unstained from the world, " which refers to avoiding the sinful influence of Satan’s world system that seeks to undermine and destroy the believer’s faith. It means to guard what one values (a relationship with the Lord), believes (the truth), thinks, says, and does. It means loving and obeying God instead of the world (1 John 2:15-17). The best way to do this is to pursue spiritual growth to the maximum by seeking out the truth (hearing it), understanding it, believing it, and applying it (putting one’s faith into action). These are works of faith that demonstrate a righteous life spent in fellowship with the Lord; an active faith that keeps one abiding in Christ while demonstrating the legitimacy of one’s salvation (in contrast to those who claim it but don’t possess it).

References

All Greek words and definitions were sourced from Bible Academy using Curtis Omo’s lessons through the book of James. Prior permission for this was given to me by Curtis, who clarified that there was no need to cite him.

https://www.youtube.com/watch?v=KJOedH0ZQnM&list=PLMu_1csD4LY9yVXlD84z6WaB50t6eu8aZ&index=5

https://www.youtube.com/watch?v=k0Pa9rPnzmo&list=PLMu_1csD4LY9yVXlD84z6WaB50t6eu8aZ&index=6

https://www.youtube.com/watch?v=g_lE1GXclgg&list=PLMu_1csD4LY9yVXlD84z6WaB50t6eu8aZ&index=7