12/12/09 “Therefore,” says James, meaning that this paragraph should be read with the previous in mind. Even though James was speaking directly to the rich, it was more of a rhetorical strategy for his real audience, the poor. So he is merely continuing to speak to them. “Therefore…” in light of what is going to happen to the boastful and oppressive rich, be patient and endure. These things take time like growing a garden. And endure without complaining, or retaliation.
The temptation in times of suffering and temptation is to lose patience and lash out at the nearest thing. That seemed to be happening to the early church. The outside pressures, economic mostly, caused by the rich upon the poor caused the church to give in to the temptation to vent on each other. We must resist that temptation. Why? Because we know that judgment day is near and it’s not going to be only the rich who are going to be judged. The poor also shall be judged. We must endure and persever. In the end God will come through for his people.
V. 12, “Above all…” Here is a primary point James wishes to make in his admonitions: “Do not swear.” He was not speaking of cursing and dirty language, although the Bible is clear that that is wrong as well. It was fairly common in those days to make oaths to authenticate the truth of what you were saying. The natural result of that was and is to come to believe that with oath-taking one is not bound to tell the truth. This is what Peter did when denying Christ. Obviously, that is an inauthentic and downright dishonest way to live. James is telling his people to be authentic people–because this is what the judge is looking for.
12/10/09 James was writing during a difficult time in early church history. Some see this as spats between believers, but this was a time when murder and other physical violence was considered acceptable in defending beliefs. After all, Saul was sanctioned in his persecution of the new Christian church. Religious zealots were often violent. So James here is addressing some bad stuff going on in the early church.
The word translated “desires” or “pleasures” is “hedonon” from which we get “hedonism.” Passion ran high to all extremes. Plato himself understood what James understood. He said, “The sole cause of wars and revolutions and battles is nothing other than the body and its desires.”
Cicero said, “It is insatiable desires which overturn not only individual men, but whole families, and which even bring down the state. From desires there spring hatred, schisms, discord, seditions, and wars.”
It is not too extreme to understand that the situation of believer against believer was extreme. They said they wanted peace, but they only wanted it on their own terms. Because their own terms meant that they could continue in their own pleasures, hedonism of their own sort, and not only sexual. Friendship with the world, in such a context, involved a violent frame of mind, a methodology of force. The lead into chapter four was peace.
V. 11-12, These verses now in the context become more real. If things were going so far as murder, then the evil-speak must have been unrestrained. Not the subtle gossip we might imagine but outright inflammatory slander. Not that this is an worse than the subtler version in the end. When God knows our heart’s attitude against another human, whether or not we speak it is less consequential. We shall be treated as we have treated.
12/8/09 V. 13, The truly wise and understanding will show in gentleness and good behavior. So if someone is not gentle with good behavior it shows the opposite: that he is not wise and does not have understanding of spiritual things.
V. 14, Each of us must search our own hearts to understand what lurks there. When we see what is there in all honesty we must be humble so that we don’t end up being hypocrites and actors pretending to be what we are not so that we don’t discredit the gospel of Jesus. We can still preach the good news but with the meekness of one who realizes he is a work in progress and admits his own faults.
V. 15, The “wisdom” that presents an arrogant “righteousness” comes from the powers of evil.
V. 16, This is the way of evil: disorder, jealousy, and ambition. Where such things exist evil is there.
V. 17, Real wisdom, on the other hand, is pure, peace loving, gentle, reasonable, full of mercy and good deeds, firm and unwavering, and honest about the work that still needs to be done in the life.
V. 18, Lit: “And the fruit of righteousness is sown in peace for those making peace.” James’ meaning is a little muddled in this verse judging by the difference in translations. But from the overall context it seems pretty clear that peace is the result of the kind of wisdom and understanding that James has been describing.
12/7/09 V. 1, Teachers speak. They use their tongues. And just as he’s about to launch into cautions concerning our tongues James gives us the warning to think twice about becoming a teacher because teachers will be more strictly judged. So considering the power of the tongue to do wrong, one must weigh carefully the thought of becoming a teacher where our words are that much more important.
V. 2, Everyone has his struggles with sin, but if one is able to overcome his tongue he has gone far, and will be able to bring his whole body into submission.
V. 3-6, The tongue is such a small thing that it goes unnoticed as an object of sin often, but like a bit steers a horse and a rudder steers a ship, though small, the tongue governs the spiritual life. This small thing has the potential to destroy great things
V. 7-8, Tame what you will but no one seems to be able to completely tame their tongue.
V. 9-10, We are hypocritical in our words and our lives. We are swayed by spiritual winds and our words merely give indication of this.
V. 11, Just as a stream of water isn’t salty and fresh neither should the mouth stream forth mixed good and evil. This is wrong.
V. 12, Jesus said a good tree brings forth good fruit and a bad tree brings forth bad fruit and the opposite simply doesn’t happen. So our tongues aren’t the problem, it’s the heart that moves the tongue. We don’t need merely to restrict our tongue. Cutting it out wouldn’t solve the heart problem. We must pay attention to it and realize it shows us the heart work that still needs to be done.
12/4/09 V. 19, So in this perfecting of our character by trials and suffering part of it is to become a person who loves others in a way that causes us to listen with concern for their good, careful in what we say, and not be easily angered.
V. 20, Because anger never achieves righteousness.
V. 21, We must decide to put away the filthiness of malice or anger and put on gentleness so that we will be able to receive the word that has been engrafted into us. In other words, we will be able to hear and respond to Jesus abiding in us.
V. 22, It’s possible to be onlookers and bystanders to the word while believing we are participants simply because we don’t object. But real belief includes not just mental assent to a fact but obedience to the word (v. 23).
V. 24-25, It happens all the time that during the preaching or reading of the word one will be convicted at heart, but upon leaving he quickly disregards the conviction and continues in the way of death.
But if we will look to the law and pay attention to the reflection of the true state of our lives that it will show, and if we will turn from our evils ways permanently, then we will be blessed in all that we do.
V. 26, One strong indication that the appearance of our faith is not real is our tongue. If we say hurtful and angry things we have deceived ourselves concerning what changes Christ has made in us.
V. 27, An indication to the opposite, that Christ really has begun to change us, is two things according to James. 1) We visit widows and orphans: those in need. 2) We keep ourselves unstained by the world–the world without God, that is.