Sep ’11 | Blossom 20
(1) Since the last issue we have been studying the epistle written by James. At the end of that issue, we had completed till the 13th verse of the second chapter. Now let us continue our study under the guidance of the Holy Spirit.
(2) Verses 14, 15, 16, 17 – In the previous few verses, James had been advising the Jewish Christians of those times who were judging according to the Mosaic Law. Now he starts elaborating on the relationship between faith and deeds. This section is something we need to fathom with care. As we saw in our previous issue, it was an incorrect understanding of this particular section that led Martin Luther to doubt whether this epistle is qualified to be in the Bible or not! Indeed, if read superficially, it could appear to many that James is writing against certain doctrines put forth by Paul in his epistle to the Romans. But is that true? Certainly not! What does James actually say here? He asks, what good it is if someone claims to have faith in God but has no deeds. He questions whether such faith can save someone. Some consider this to be in direct conflict with what Paul says in Romans where he asserts that we are saved only by faith and not by works (See Romans 4:1-5). As a matter of fact, it would not be an exaggeration to declare this matter as something that has confused many biblical scholars throughout the Church’s 2000-year history. So, what’s the cause for this confusion? It’s a mistaken assumption that Paul and James are talking about the same kind of works/deeds. Truly, if we assume that they are actually talking about the same kind of works, we have to inevitably arrive at a conclusion that there is definitely a conflict. But, when we study carefully, it becomes unambiguously and stunningly clear that the works mentioned by Paul are different from the deeds referred to by James. Paul says that the works we try to do to redeem ourselves from sin are futile as nobody can attain self-justification by that means. He states that it’s rather by grace we are considered justified (See Romans 4:4-6, 16). So, Paul is essentially talking about those works that we undertake to fight against sin. Of course, we are not justified by such works. Because no matter how much we try, it’s impossible for us to achieve self-justification because we are in sinful flesh. Therefore, Paul declares that we are justified only by our faith, not by our works. This is why even Apostle John tells us that we deceive ourselves if we claim to be without sin, and advises us to keep seeking divine grace all the time (1 John 1:6-9). Thus, the works mentioned by Paul are essentially the works we do to fight against sin. That being the case, the works James talks about here are totally different. So what exactly are they? James himself answers that question by providing many illustrations in the upcoming verses. When we study those examples, it would become very clear what kind of works he is talking about. To emphasize the importance of works, James asks here what good it would be to just say ‘keep warm and well fed’ to a brother or sister who is without clothes and daily food, but not do anything about their needs. Indeed, if we just tell someone that we love them just for the sake of it, but do not do any loving deeds to confirm our love when they are in trouble, is our love really of any use? That’s what James points out here and goes on to explain that in the same way, if for namesake we just profess our faith in God, but do not perform any deeds of faith that prove our faith, then that faith is useless i.e. it’s essentially a dead faith. Love proves to be useful only when expressed by acts of love. In a similar manner, faith too becomes fruitful only when accompanied by action, explains James. Therefore, the deeds and actions mentioned by James here are essentially the works that prove/express our faith. They are definitely not self-justification works against sin. This matter becomes further clear as we continue our study.
(3) Verses 18, 19, 20 – Continuing his thought, James states that it’s only by deeds one can show i.e. prove his faith. Otherwise there is no use in just claiming to believe in God, because even demons believe that and shudder, he says. Yes, if one just knows that Yahweh is the true God and has faith in His existence, but does not do any works of faith, then what good is that faith? If we think about it, even demons have the knowledge that Yahweh is indeed the real God, don’t they? In that case, what’s the difference between demons and us? Demons do works against the plan of God. We, on the other hand, have been called to do gospel works/church development activities that support God’s plan (John 20:21, 1 Cor 1:17). Truly, those are essentially the works of faith that we need to do. We would be different from demons only when we do such works that help advance the plan of God. Instead if we lack in such works, doesn’t it mean we merely happen to possess the same knowledge that even demons have regarding who is God? Then, as James says, our faith would be useless and dead. So what should we do? Demons commit acts that obstruct the spread of the gospel. But we should immerse ourselves in activities that promote the gospel. Demons work to divide churches, to mislead the saints and to make them weary. We, on the other hand, should work to unite churches, to help them grow in the Truth and to motivate them. Only then there would be a difference between us and demons. Apart from that, our mere knowledge about the existence of God would not prove our faith. It’s rather the works we do and on whose side we do that show/prove our faith. In the upcoming verses, James cites instances from the Old Testament to explain his point. From those examples, it becomes undeniably ironclad certain that he is indeed talking here about works of faith like church-gospel activities and not about sin-resistance works geared towards self-justification. Let us study further attentively.
(4) Verses 21, 22, 23, 24 – Abraham obeyed God and offered his son Isaac on the altar. And James says that Abraham was considered righteous when his faith was made complete by that act. For the superficial reader, this concept of James might appear to contradict what Paul says in his epistle to the Romans where he declares that Abraham was justified not by works, but rather by faith (See Rom 4:1-5). But as we saw earlier, the works Paul is talking about in his missive to the Romans are essentially the works that are done to fight sin (See Rom 4:6-8). So, Paul’s notion is that we cannot be fully freed from sin by our own works, but it’s rather God’s grace that justifies us (See Rom 4:24, 25). Whereas, we saw that the works mentioned by James here are actions that we need to do to prove our faith. Doesn’t the example he provides here make that clear? Was Abraham’s readiness to sacrifice Isaac a self-justification act against sin in any manner? Not at all. It was rather an act of faith. God had promised Abraham that He would make him into a great and blessed nation (Gen 12:2, 3). But how does one find out whether Abraham truly believed in God or his faith was just namesake? Isaac was the sole heir of Abraham. Furthermore, he was born when Abraham was of old age. And God demanded such an only son as a sacrifice. How would have Abraham felt then! Had he doubted in his mind how God would make him a great and blessed nation when He was demanding his only heir as a sacrifice, he would not have been able to do what he did i.e. offer Isaac on the altar. Yes, Abraham had faith that God would fulfill what He had promised even if he lost his lone heir, and so he got ready to sacrifice that only son. And that was the action that made his faith complete. So yes, as Paul says, it was his faith that justified Abraham. But to prove that his faith was complete, a work of faith was needed. Therefore, what’s required is not just a faith, but also deeds that prove the faith. This is what James essentially says. Truly, we all have faith in God but that faith would have meaning only when we prove it by undertaking gospel/church activities that support His plan. The very example of Abraham put forth by James serves as a type for this. Abraham believed that God would make him into a great and blessed nation. In the same way, we believe that God would bless us with eternal life. To prove Abraham’s faith, God demanded Isaac, the sole heir in Abraham’s hands, as a sacrifice. Likewise, to prove our faith, God asks us to offer our present life as a living sacrifice (Rom 12:1, 2). A living sacrifice implies a life exclusively devoted to God and heavenly works. Therefore, with the faith of achieving eternal life and heavenly blessings in our next life, we should cast side even our lawful worldly desires and relations, do works for God and dedicate essentially this life as a sacrifice to God by dedicating to gospel works. This is what Jesus strikingly says – ‘For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it’ (Mark 8:35). Yes, a living sacrifice is not the mere relinquishment of a sinful life. Nobody ever had a right to sin. So giving that up is not a sacrifice (See Grace – Blossom 24: Jan ’10, Para’s 05, 06). That’s rather everyone’s duty. Even the people of the world would do so in the next age. A living sacrifice actually is not living a normal life like that of the people of the world who presently live focused towards earthly desires and relations, but rather offering our life as a sacrifice by living it only for the sake of the divine gospel. Our faith would be proved only when we offer ourselves as living sacrifices in such a manner. And what James emphasizes here is essentially this point, and not anything that contradicts Paul’s concept. This is further clarified by the Old Testament example that James quotes next.
(5) Verses 25, 26 – As the next example, James describes how even Rahab the prostitute was considered righteous for her act of giving lodging to the spies and sending them off in a different direction. Let us pay attention! From this illustration, it becomes all the more clear that James is not contradicting Paul’s doctrine, but he’s rather writing in support of it. How so? Rahab was in the sin of prostitution. James does not say here that she was considered righteous/justified because of her act of giving up that sin. If he had said so, then it would have been totally against Paul’s statements. But what does James say here instead? Even as Rahab was a gentile woman, she lived with faith in God. But, if that faith had been just namesake – i.e. just a knowledge of who is the true God – it would have been useless. Rather, when she knew that the divine plan was to hand over her country to the Israelites, she did not fear being slapped with death penalty for treason, but instead helped the Israelites, because of her faith in God (See Josh 2:9). Indeed, by that action, she proved her faith in God. And that’s what justified her i.e. made her to be considered righteous, says James. Doesn’t Paul too declare that it’s not our own sin-remediation works, but rather our faith that justifies us? Accordingly, it’s evident that Rahab was justified only because she confirmed her faith and not because of any sin-redressal work. Thus, it comes out with utmost clarity that both Paul and James are essentially advocating the same doctrine. Even this example of Rahab teaches us a typical lesson. Living within Jericho, Rahab did works suitable for God, against Jericho, and proved her faith in God. We too, living in Satan’s world, need to do works of the gospel that God desires, in opposition to Satan’s world, and confirm our faith in God. Instead, if we fail to do any works of faith, our faith would be dead just as a body without spirit is dead, James warns. Yes, it’s absolutely necessary to do gospel/church works that are our works of faith to make our calling and election sure. That’s why Paul cries out, ‘Woe to me if I do not preach the gospel!’ (1 Cor 9:16). Therefore, anyone who is not doing gospel work at present should wake up. We should not be under the illusion that Christian life is just a life of struggling against sin. That’s important too. Nobody ever had the right to sin. And since there’s no question of any sort of difference between mild/severe sins in the sight of God, we should strive to give up all kinds of bad activities including things like even making up small lies. We have been stressing that in many issues of Grace & Scripture Study. At the same time, we have been emphasizing the fact that those actions of fighting against sin are not going to justify us or make us righteous, because we who are in sinful flesh can never attain self-justification by our own righteousness. That’s what Paul says in his epistle to the Romans. Yes, what justifies us is only our faith. But to prove our faith, we need to do gospel/church work. And it’s those deeds that confirm our faith and make us righteous, says James. Therefore, we should plunge ourselves with all our strength into works of faith like spreading the gospel and church activities. And those are the works that justify us. That’s why, be it Apostle Paul, or any other Apostle, all of them took tremendous efforts to do gospel work. Let every one of us keep their examples in mind!
(6) Chapter 3: Verses 1, 2 – Next, James lays out how important it is for us to control the tongue. Firstly, he says not many should become teachers, because those who teach would be judged more strictly. Indeed, not only would teachers have to use their tongues a lot more than others, but also if they stumble/fail in their words many would be affected. Therefore, teachers would be judged more strictly. If someone is contemplating to become a teacher or preacher, they should always keep this in mind when arriving at a decision. It’s indeed an immense responsibility to teach in God’s Church. So, a teacher should not just relay someone else’s teachings, but should prepare meticulously and prove everything by rigorous study & research before teaching. Of course, sometimes mistakes could happen in spite of all that. When someone tries to point out such errors, we should humbly listen to them with an open mind and if proven wrong, should be willing to publicly correct ourselves. Instead, if we are careless, we would be judged very strictly. Also, many tend to seek the counsel of a teacher. When that happens, we should desist from giving out advice based on our own experiences, but rather be careful to provide them counsel that’s solidly based on the Bible, be it may any matter like marriage/work (See Grace – Blossom37:Jan ’11, Para 07). James continues his thoughts on the significance of the tongue. Since all of us are in sinful flesh, we all stumble in many ways often times, says James. He adds that, if anyone acquires complete mastery over his tongue, then that person is perfect as someone who’s able to keep their whole body in check. Why would James say such a thing? It is to stress the importance of the tongue. We can never become perfect in our body. We can become only spiritually perfect. That’s why later in the 8th verse, James confirms that no human being can tame the tongue. The reason he talks about controlling the tongue in the 2nd verse is to emphasize how important it is to do so. Yes, as James says, we do stumble in many things. And we can never entirely eliminate those errors. But it’s our duty to fight against them. And in that struggle, it’s very critical to control the tongue. That’s the message James wants to convey. Even as no human being can fully tame the tongue, when we acquire some control over it, it helps us escape from many wrongs, declares James. Of course, it’s true that people who speak in a calm and controlled manner can escape from being entangled in unnecessary troubles.
(7) Verses 3, 4, 5 – With certain examples, James illustrates how the tongue even as it’s a small part of the body still makes us commit huge errors. Indeed, small bits are sufficient to rein in and control big horses. A very small rudder is good enough to steer large ships. A small spark holds the power to set a great forest on fire. Likewise, the small tongue affects us in a huge way, says James. Yes, the small tongue has the power to make great boasts. It can be used to severely hurt others. This small tongue can lead us towards many wrongdoings like lying and slander. Therefore, we need to act as people who realize the immense power and importance of the tongue.
(8) Verses 6, 7, 8 – Having described the tongue as a spark that holds the power to set a great forest on fire, James adds that it’s a world of evil i.e. a body part that brings evil. He warns that it has the ability to corrupt our whole body and spoil the whole course of our life, bringing divine wrath upon us that would ultimately result in our destruction by the fire of the second death (Here the Greek root word translated as ‘hell’ in many English Bible translations is actually ‘Gehenna’ that signifies second death. See NASB footnote, Strong No: 1067 & Grace – Blossom 35: Nov ’10, Para 02). Man has tamed all kinds of animals, birds, reptiles and even sea creatures. But no man can tame the tongue, which is a restless evil, full of deadly poison, says James. Yes, we should always keep this in mind and exercise caution. Even as we might not be able to fully tame the tongue, we could bring it under our control to some extent. Before uttering any words, we should remember that those words from our mouth would be judged by God. To achieve such a level of restraint, it’s critical to remember James’ reminder that no man can fully tame the tongue. Because, if we forget that truth and instead delude ourselves that we have actually tamed the tongue, then it’s bound to bring evil upon us at an unexpected time. Truly, as James says, we should realize the truth that even as we may possess the power to tame all kinds of mighty creatures, we still cannot fully tame the tongue and therefore always need to be on high alert regarding our tongue.
(9) Verses 9, 10, 11, 12 – If we do not keep the tongue in check, we could end up using the very same tongue that’s used in praising God to curse human beings who have been made in God’s likeness. Wouldn’t that be wrong! A spring can spring either fresh water or salt water. Not both! Neither can a fig tree bear olives, nor a grapevine bear figs. The essence of James’ message is that, true praise for God cannot arise from an unchecked tongue that curses others. Yes, if we do not rein in our tongue properly, our devotion to God would just be an illusion. If our tongue errs sometimes in spite of our best efforts, we should not continue in that error, but rather immediately ask for forgiveness with the very same tongue from the affected persons and God. Jesus says the mouth speaks what the heart is full of (Luke 6:45). Therefore, if we keep our hearts always filled with thoughts of the truth, our tongues would be in check. We might remember studying in detail about the tongue in an issue of Grace (See Grace – Blossom 41: Memorial ’11).
(10) Verses 13, 14, 15 – Next, James starts laying out how those who claim to have wisdom and understanding of the truth need to act. Earthly wisdom brings pride and boasting. But biblical wisdom should rather bring humility in us. Because, we learn from the Bible how fallen is our mankind. Therefore, we need to wise up to an understanding that there’s nothing in us to boast about, and show ‘humility that comes from wisdom’. If someone does not show such humility, then it essentially means that person does not really have true wisdom. Those who are truly wise should show their wisdom and understanding by properly doing gospel/church works (‘good life/deeds’) that are the deeds of faith they need to do in all humility, says James. It’s rather pointless, he adds, for those who instead harbor bitter envy and selfish ambition in their hearts, to boast about anything. And he warns that such a boasting would be a lie that denies the truth. Because, the wisdom that brings bitter envy and selfish ambition is not a heavenly wisdom, but is rather an earthly “wisdom” that’s unspiritual and demonic, says James. Divine wisdom does not bring bitter envy and selfish ambition. In the present times, it’s indeed a fact that many jealousies and conflicting ambitions prevail amongst even the true Christian churches. Those divisions have grown to such a severe extent that one faction does not even go to meetings/gatherings that another faction attends. There are even ecclesias that meet at the same location but at two different times, all because of bitter envy. Elders and brothers/sisters who find themselves in such situations should heed James’ advice. We should keep in mind what we saw in earlier issues of Grace, that it’s wrong to split into divisions either because of earthly bitterness or on account of differences regarding any non-foundational doctrines other than the doctrines that Paul puts forth as the foundational doctrines of the Church in his epistle to the Hebrews (See Grace – Blossom 27: Memorial ’10 & Blossom 43: June ’10). Truly, those brothers/sisters who find themselves in unnecessary factions should do some introspection, heed heavenly wisdom and renounce the demonic “wisdom” that causes divisions. They should instead turn into peacemakers who actually unify the factions.
(11) Verses 16, 17 – James says that disorder and evil practices shall become prevalent where there is worldly envy and selfish ambition. Then he goes on to explain the nature of heavenly wisdom. Let us study that a bit in-depth. First of all, wisdom from heaven would be pure, says James. What does being pure mean? – Heavenly wisdom shall be purely based on the Bible, unadulterated with any kind of human thinking. Every brother and sister, when listening to any teaching no matter from which preacher it may come from, should first subject it to the biblical purity test before accepting it. Yes, it should have absolutely no hint of corruption from human thinking. That’s why we have been emphasizing for a long time that even when we embark on type-antitype studies we should do so only where the New Testament permits us. Likewise, we have also been stressing the fact that we do not have any authority to unreasonably interpret any verse out of its context. Why do we advise to exercise such an amount of caution? Because, the Bible warns us not to go beyond what’s written. Therefore, if we remain firm in not giving importance to human thinking and in accepting only biblically sound teachings, we can receive pure wisdom from heaven. Next, James says that heavenly wisdom is peace-loving, considerate and submissive. Yes, a wisdom that’s purely biblical would not bring divisions among the brethren, but rather bring peace, submission and consideration. We know that all who believe in the foundational doctrines of Christianity laid out by Paul in his missive to the Hebrews are essentially our brothers and sisters. Furthermore, Paul warns that divisions should not be caused in the Church due to non-foundational doctrines (See Grace – Blossom 43: June’11). Therefore, any teaching based on pure heavenly wisdom does not have a probability of causing splits among the church members united by the foundational doctrines of Christianity. It’s very important to keep this in mind. From James’s statement, one thing comes out clearly – Be it may any preacher or elder, if he teaches it’s right to split up for the sake of doctrines other than the foundational doctrines, then that teaching is not based on pure heavenly wisdom. We should not heed such teachings that come from earthly wisdom. Instead, we should listen only to teachings based on divine wisdom that strengthen peace and brotherly unity. Next, James says heavenly wisdom would be full of mercy. It’s indeed true that divine wisdom teaches us that our sins would be forgiven only if we forgive others their sins (Matt 6:15). Yes, showing mercy is a prominent aspect of Christianity. A person might have committed a monstrous atrocity against us. But if he/she seeks our forgiveness, we should be full of mercy to forgive and forget that person’s wrongdoing. In particular, we do not have the authority to determine whether a person is truly repentant when he/she asks our forgiveness. Judging human thoughts or searching human hearts is beyond our abilities. So, we are obligated to grant forgiveness to whomever that asks for it. On the contrary, if there are teachings that say we cannot forgive certain people or even forbid us from doing so, then those are definitely based on demonic “wisdom”, not anything heavenly. Next, James says heavenly wisdom is full of good fruit. Yes, divine wisdom would lead us toward growing in pure love that is the fruit of the Holy Spirit and in doing gospel/church work that is the fruit of faith. Truly, if any teaching that declares it’s not required to grow in the fruits of the Spirit or it’s not necessary to do gospel work, then that teaching does not come from heavenly wisdom. Finally, James says that heavenly wisdom is impartial and sincere. A person who operates on divine wisdom would not act partial or insincere for any reason, neither in the church nor in the world. In particular, we need to act in unity with all brothers and sisters who stand properly in the foundational doctrines of the Christian Church. We should not show partiality based on any differences that might arise in non-foundational doctrines, because that would actually bring divine punishment upon us (See Grace – Blossom 43: June ’11, Para 11). Every elder, every brother and every sister should realize this truth and act accordingly. The Church of Christ should be built only upon heavenly wisdom. Therefore, every brother and sister should always do in-depth studies over the teachings that they listen to, prove them on their own and then come to a decision. We should reject any impure teaching that’s biblically wrong or goes beyond what’s written. We should also discard teachings that cause unnecessary divisions. We should shine as a forgiving church that’s full of mercy. We should be a church that flourishes in the fruits of the Holy Spirit and in gospel/church works. Finally, as we are bound by the foundation of Christ, we should not only reject any partial/biased advice that forbids us to go to other churches/meetings that are in the very same foundation, but also emphasize the foundational truth and rebuke the person doling out such wrong advice no matter who that person is. If each and every brother and sister operate with such a level of awareness, their church would never fall away from heavenly wisdom.
— To be continued —