James had been teaching that the Word of God is God’s instrument whereby a new life is imparted to the believer. This reminds us of what Paul wrote in Romans 1:16–
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
The wording of verse 19 in the Greek suggests that James assumed his readers knew this fact. We could almost read it like this: You know this, my brothers. James is now going to give his readers what is required of man in his response, which is stated bluntly in verse 21:
[H]umbly accept the word planted in you.
Many Christians like to plead ignorance when confronted with the truths of God’s Word. However, Paul makes it clear that Christians are without excuse in this regard. Kelly makes a very valid point:
It is characteristic of Christianity to know not only the privileges and experiences of saints but also the depths of God; not simply revealed objectively, but subjectively; in inward spiritual consciousness.
Or as Paul wrote:
[B]ut God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. (1 Corinthians 2:10)
1. Get rid of anger, 1:19, 20
My dear brothers, take note of this: Everyone should be quick to listen, low to speak and slow to become angry. (verse 19)
While it seems that verse 19 introduces a new topic, this is not the case. In verse 18, James wrote of “the word of truth” through which we are born of God. Since this divine Word has brought us to God in salvation, we must be continue to be led by it as we live for Him. Receiving God’s Word means that we must be prepared to listen to what it says. If believers do not receive all of God’s Word, then the Truth of that Word will be lost. Believers cannot pick and choose what parts to pay heed to and what parts to ignore.
And so, James advises his readers to listen. We admire great orators and teachers who are able to express themselves and expound on marvelous truths, but James puts the emphasis on being able to listen; that is far more important than speaking.
It has been said that listening is an art difficult to master because it means taking an interest in the one speaking, and for we who are self centered and like to assert out own opinions, that is a difficult task. Yet one who continually speaks cannot hear the one speaking, and by the same token, observes Burdick, they cannot hear when God speaks to them, either.
Listening means closing one’s mouth and opening one’s ears and one’s heart. Listening to someone else really is the essence of loving your neighbor as yourself; their ideas, their concerns, and their problems are important enough to warrant your attention.
Almost as an addendum, James cautions against getting angry. Hayes makes the interesting observation that James does not spend much time on the sins of the flesh; indeed, he seemed to leave that up to Paul. Remember, James is addressing primarily Jews, and Jews were prone, not so much to sins of the flesh, but sins of pride and impatience with others, and sins of the temper and of the tongue. Anger not only puts up a wall between believers within the Body of Christ, it closes one’s mind to God’s truth. Burdick, quoting Ross, adds:
Ceaseless talkers may degenerate into fierce controversialists.
A.F. Harper makes this outstanding observation that bears our attention:
A man has two ears but one mouth; he should listen twice as much as he talks. There is a close connection between hearing and speaking, also between speaking and wrath. He who listens best understands his fellowman. Quick speakers often produce grievous words that stir up anger.
We would do well to remember the words of Solomon:
A gentle answer turns away wrath, but a harsh word stirs up anger. (Proverbs. 15:1)
“For,” in the following verse, is a connective word which alerts us that James is about to give us the reason for what he just wrote, namely, “anger does not bring about the righteous life that God desires.”
[F]or man’s anger does not bring about the righteous life that God desires. (verse 20)
It’s interesting that James does not mention the fact that anger always hurts both ourselves and the person who is the object of our anger. Yet that makes perfect sense, because carnal anger produces unloving conduct between brothers and sisters within a congregation, and that certainly displeases God. Not only that, but anger ruins both an individual’s and a congregation’s witness within the community.
Paul notes another side effect of anger when he implied that anger can hinder our prayers :
I want men everywhere to lift up holy hands in prayer, without anger or disputing. (1 Timothy 2:8)
A great example of how an angry outburst resulted in a very negative effect on one of God’s servants is seen in Moses. He became very angry with the Israelites and did not listen to the instructions God gave him. Instead, in his anger, Moses disobeyed God and therefore was not allowed to enter the Promised Land (Number 20:10-12, 24; 27:14).
Anger is a destructive emotion because it harms so many. One commentator wrote:
The only anger which a man is justified in expressing is an anger like Christ’s (Mark 3:5), which is not the expression of private petulance but of public resentment against behavior or actions which cause others to suffer blame on their part. (Poteat)
2. Get the filth out, 1:21
Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.
To further prepare to receive the word in it’s fullest, believers must “get rid of all moral filth.” The Greek apothemenoi, “get rid of,” literally means to remove your clothes. This word also occurs in a very similar context in Hebrews 12:1,
Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.
“Throw off” is the same Greek word, and the context is virtually identical. Furthermore, James uses the word in the aorist tense, meaning it is a continuous action; ridding ourselves of “all moral filth” is something we need to be doing all the time.
Once we have dealt with the taint of sin, believers are then in a position to “receive the word planted in you.” But of note here is that the Word of God is already in us. Moffatt likens the implanted Word to seed and our hearts like soil:
Make a soil of humble modesty for the Word which roots itself inwardly with power to save your souls.
Of special note here is that as James describes “the Word,” it is indistinguishable from Jesus Christ! This is the Word of God as Christ the Word of God! What a thought that is. This Word is the vehicle that can save our souls. The Word faithfully proclaimed and attentively received has the power to transform a life because it is living and active:
For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. (Hebrews 4:12)
The word “save” implies not just salvation of the soul but the restoration of life. We might well translate it as “heal” as well as “save.” The Word of God makes a person whole and complete in every way. A.T. Robertson writes,
It brings a present salvation here and now; it is a new life of purity. IT helps in the progressive salvation of the whole man in his battle with sin and growth in grace. It leads to final salvation in heaven with Christ in God.
There is not a part of your life or of your walk with God that is not touched by the Word of God. You can never study it enough. You can never know it enough. It should influence the newest believer and the most mature saint in the Church.
3. Listen Obediently, 1:22-25
Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does.
Now comes the hard part: putting the Word, which is in us, into practice. James comes very close to the teachings of His brother with this section. Jesus said this Matthew 7:21,
Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.
Bowman observes that humility can be taken too far; one can be so humble that they feel unworthy and unable to do anything for God at all, and so do nothing. Not so, says James. People who have this attitude deceive themselves. This teaching of James’ is very similar in some respects to Paul’s teaching in Romans 2:13,
For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.
There is a definite link between doing what the Word says and being righteous. Activity is absolutely essential for the believer. It is the height of folly to sit and hear the preaching of the Word, then after the worship service, just get up and walk away as if the Word of God had nothing to say to you. It’s as foolish as looking in the mirror and immediately forgetting what you look like!
To hear the Word of God but to not allow the Word of God to produce fruit in your life is to not only delude yourself, but it is to mock God, as well. That is why James gives such a grave word of caution here. The whole purpose of reading the Word of God or listening to it being taught and preached, supposedly, is to act upon it. Burdick says that:
Theoretical knowledge is spiritual truth is never commended in Scripture. In fact, it is discouraged and condemned. Knowledge is inseparably tied to experience.
The kind of experience he has in mind is what James has in mind: doing what the Word says we should. As we do, we gain knowledge.
Verse 25 describes the kind of person we should all aspire to be: the one who not only hears the Word but actually puts what they have heard into practice. What a contrast to lazy person who is so slow they forget what they look like. The believer whose ears and heart are open to God’s Word literally bends over to look intently into the Law of God. The meaning of the verb parakypto, “look intently,” literally means “I stoop to see.” It’s pictures somebody examining something at very close range.
4. The tests of true obedience, 1:26-27
If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
Self-deception is a terrible thing and it is so easy to do, so James give three tests or three exercises that will give evidence that one has not only read the Word but has put it to work.
Self control. One evidence that Word of God dwells richly in you in the ability to control your tongue. James will discuss this more later, but for now he makes the simple statement: if you are genuine and sincere in your relationship with Christ, you will control your tongue.
Charity. Using orphans and widows as merely examples, James writes that those who are living out the Word of God will care for those who are in need.
Personal purity. Lastly, James indicates that if you have read the Word and if you are practicing the Word, you will “keep yourself pure,” “unspotted from the world.” To be a committed, dedicated Christian in the truest sense of the word is not easy. The world around us full of evil and it is enticing. Almost everything in the world is in opposition to God, yet so many believers are yield to it’s temptations. By doing so, our souls are tainted; they are made less pure, while we are being called to purity. As Erdman wrote:
To walk in “white garments,” is to have clean hands and clean hearts, this is to be religious, this is to please God.
