Control Your Speech

                                                                          Sunday School Lesson
                                            

Lesson: James 3:1-12 
                                                                                             
Golden Text: “Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be” (James 3:10).
INTRODUCTION.  Can you name the muscle in your body that receives more exercise and demonstrates less control than any other muscle?  It only weighs two ounces.  Just open your mouth and say “Ahh!”  There it is; your tongue.  There is no other member of our body that can be used for greater good and for more evil at the same time than the tongue.  One moment we use the tongue to encourage people, then turn right around and use it to cut them to pieces.  In James chapter 1 we are told that one of the key signs of a believer is a person who can bridle his tongue (see James 1:26).  In chapter 3 from which our lesson comes, James returns to the subject of the tongue providing several examples to teach about it, and the importance of controlling it. 
BACKGROUND FOR THE LESSON.  The apostle James, who was the brother of our Lord Jesus, did not become a believer in Christ until after Jesus’ resurrection (see John 7:5; I Corinthians 15:7).  He later became the head of the church at Jerusalem (see Acts chapters 12 and 15 as well as Galatians chapters 1and 2).  As the leader of the church in Jerusalem, James addressed this letter to Jewish Christians who were scattered abroad as a result of persecution.  However, no doubt he received word that many of his readers were having problems which included angry conversation and a lack of clarity about the right way of living as a disciple of Jesus.  In the previous lesson, James dealt with the importance of faith and works or good deeds: how they must go together.  In this week’s lesson, James focuses on the gift of speech and how it can be used for both good and evil and how our speech needs to be controlled.  One way that our speech can be used for good is through teaching. It’s appropriate that James begins the text with an admonition to his readers who teach, for if anyone needs to control what he says, it would be one who instructs others. 

III. SINS OF SPEAKING (Luke 6:1-5)    

A. The danger for teachers (James 3:1).  James began here with a warning to aspiring teachers.  He wrote “My brethren, be not many masters, knowing that we shall receive the greater condemnation.”  The word translated “masters” in this verse is translated “teachers” in other passages (see Acts 13:1; I Corinthians 12:28; Ephesians 4:11).  In former times, teachers were sometimes called “masters” or schoolmasters.  The phrase “My brethren, be not many masters” can also be rendered “Let not many of you become teachers.”  Some may take this to mean that teachers should be few in number, but James was trying to stress the seriousness of teaching.  Due to pride, many of James’ readers sought recognition as teachers of spiritual truth not realizing the responsibility that went with it.  Teaching was a highly valued and respected profession in Jewish culture, and many Jewish Christians wanted to become teachers.  Whether serving as a church leader, youth worker, or Sunday school teacher, everyone should take the teaching of the Word very seriously.  This is because as James said, teachers “shall receive the greater condemnation.”  Simply put, this means that teachers will be judged more strictly that those who don’t teach.  Sadly, many teachers fail to realize how important they are to the work of the Lord.  Note:  Although by interpretation, James was addressing those who wanted to teach spiritual truths, we can also apply his words to any teachers.  Through words teachers have great influence over others, shaping lives toward good or evil.  Therefore, they are accountable for measuring their words and controlling their tongues.  All teachers should approach the task of teaching with the highest and holiest motives and efforts.  Devoting oneself to adequate preparation for teaching is essential for quality instruction that is worthy of our Lord.  And whether we are teachers in schools or churches, as Christians we must make sure we prepare properly because we represent Christ no matter who we are teaching.  One may ask why will the judgment on teachers be greater?  Well, Jesus taught the principle of the final judgment that “unto whomsoever much is given, of him shall be much required” (see Luke 12:48).   So, no one should be overly eager to teach because the mistakes of a teacher will affect many. 
B. The struggle for all of us (James 3:2).  In this verse James continued to say “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”  Like James, we must admit that “in many things we offend all.”  In other words, we all “offend” or stumble in many ways.  We all often fall short of God’s expectations (see Romans 3:23) for we are frail creatures indeed.  Thankfully, God takes this into account (see Psalms 103:12-14).  James said that “If any man offend not in word, the same is a perfect man.”  The word “perfect” here means to be complete or mature, not sinless.  James was saying that anyone who never stumbles or says the wrong things is mature and is “able also to bridle the whole body.”  If we could somehow learn to bridle, or control the tongue, we could actually control the whole body and its actions.  The point James is making is that the tongue is the most difficult member of the body to control.  Gaining victory over the tongue is the mark of a person who is “a perfect man,” or spiritually mature in all areas of life.  People who are blameless in every other aspect of life, but whose testimonies are ruined because of their tongues are not yet complete or mature.  Of course, none of us have reached that level of maturity yet.  We all have trouble controlling our speech.
IV. ILLUSTRATIONS OF THE TONGUE’S POWER (James 3:3-6)      
A. Bridling speech (James 3:3).  James goes on to say “Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.”  Though small, the tongue is powerful.  To illustrate this, James used two examples.  First, he spoke of the “bits” we put in a horse’s mouth to control its movements.  Like the tongue, the bit is small, the horse is large yet the horse’s “whole body” is controlled by the bit.
B. Overcoming momentum (James 3:4).  James’ second example involves a ship’s rudder (an oar-like movable device at the rear of a ship to direct its course).  He said “Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.”   The point here is that ships, though very large, can be driven by “fierce (strong) winds” that threaten to drive them off course and wreck them.  But the ships can be controlled and turned around by a “very small helm (or rudder).”  Through this, the “governor” or pilot of the ship is able to steer it wherever he “listeth” or wants to go. 
C. Careless speech (James 3:5-6). 
1. (vs. 5).  In this verse James gives the point of the two illustrations.  He wrote “Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!”  When we consider the whole human body, the tongue is only a “little member” or organ.   Just as the bit and the rudder have influence out of proportion to their size, so also does the tongue.  It has great power, and often “boasteth great things.”  In this verse, the phrase “boasteth great things” means that the tongue has much power and influence.  It has great power, sometimes boasting of great things and sometimes causing great damage.  To illustrate this, James called to mind a forest fire.  As we know, a forest fire can be ignited from just a tiny spark.  Hundreds of square miles can burn up before the fire is finally brought under control.  So, the tongue can start fires out of proportion to its size.  Note:  Too many people allow their tongues to be the spark that inflames great passion and anger.  Just a word can begin a fistfight or cause relatives to be at odds with each other for years.  Churches have been split because of unruly tongues.  Young Rehoboam lost half his kingdom because of his tongue (see I Kings 12:10-16).  The uncontrollable tongue can do terrible damage.  Satan uses the tongue to divide people and pit them against one another.  Idle and hateful words are damaging because they spread destruction quickly, and no one can stop the results once the words are spoken.  We should not be careless in what we say, thinking that we can apologize later, because even if we do, the scars remain.  A few words spoken in anger can destroy a relationship that took years to build (see Proverbs 15:1).  Before we speak, we should remember that words are like fire---you can neither control nor reverse the damage they can do.     
2. (vs. 6).  James continued to say “And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”  As fire destroys, so does the tongue.  It is a “world of iniquity.”  In other words, the tongue is a world of evil when considered among the other parts of the body.  Since all that the evil world consists of (see I John 2:16), greed, idolatry, filth, lust, blasphemy, bitterness, pride, and deceit is embodied in the uncontrolled tongue, it “defileth the whole body.”  As one small member, the tongue can defile the entire person.  James also said that the tongue “setteth on fire the course of nature” meaning that the tongue is destructive to the whole cycle of a person’s life, both personal and social.  The last phrase “and it is set on fire of hell” reveals the ultimate source of this destructiveness---“hell.”   Note:  The term “hell” in the Greek is “Gehenna” a place in the Valley of Hinnom where in ancient times it was used for human sacrifice (II Chronicles 33:6; Jeremiah 7:31), and later the garbage dump of Jerusalem where the fires burned continuously illustrating to the Jews unending judgment upon the wicked.  Jesus used it to picture the place of eternal torment, where Satan and his minions will be punished (see Mark 9:48; Revelation 20:10).  James saw the sins of the tongue as satanically incited.
D. The untamable tongue (James 3:7-8). 
1. (vs. 7).  In this verse James says “For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind.”  In the beginning, God gave mankind authority over creation (see Genesis 1:28).  Human beings are the only creatures intellectually capable of subduing nature.   As a result, James says that “every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed” and has been tamed by man.  The term “tamed” does not mean domesticated.  It means to be brought under control. 
2. (vs. 8).  James goes on to say “But the tongue can no man tame; it is an unruly evil, full of deadly poison.  Man has shown that he can tame wild animals, but he can’t tame or control his own tongue.  James said “the tongue can no man tame.”  This is because the tongue is “an unruly (or restless) evil” like a wild animal constantly pacing and never satisfied.  The tongue is also described as “full of deadly poison” like the poisonous fangs of a snake.  The words that we carelessly speak can do immense and irreparable damage to people and relationships.  Note:  James is correct in his assessment that no man can tame the tongue.  However, if this is true, why should we even bother trying to control our tongues?  Well, even if we may not achieve perfect control of or tongues, we can still learn enough control to reduce the damage our words can do.  It is better to fight a fire than to go around setting new ones!  Remember that we are not fighting the tongue’s fire in our own strength.  The Holy Spirit will give us increasing power to monitor and control what we say, so that when we are offended or harmed, the Spirit will remind us of God’s love and we won’t react in a hateful manner.  When we are criticized, the Holy Spirit will heal the hurt, and we won’t lash out.
V. PURITY OF SPEECH (James 3:9-12)    
A. Positive power (James 3:9-10).          
1. (vs. 9).  Still talking about the tongue that no man can tame, James here says “Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.”  James is saying that it is completely inconsistent for us to “bless” or praise God the Father with the same tongue that we sometimes “curse” or speak evil of men, especially since we are “made after the similitude (likeness) of God.”  In other words, we are made after the image of God.  This is the highest degree of hypocrisy---being “double-tongued.”   To exalt God the Father is commendable, but this outward show of devotion means nothing when with the same tongue we curse people.  We can do this not only by using profanity or invoking curses, but we can also curse people by speaking abusively, or slandering their reputation.  This sin is worsened by the fact that those we curse are created in the “similitude” or likeness of God.  This is what distinguishes us from all other creatures.  How then, can we speak evil of someone who bears God’s image without slandering God also?  Using the tongue for both blessing and cursing is the worse hypocrisy and stands condemned.
2. (vs. 10).  In this verse, James sums up the inconsistency of blessings and cursing coming from the same tongue.  He said “Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.”  For “blessing and cursing” to come from the same tongue is so contradictory that James added in a gentler tone: “My brethren, these things ought not so to be.”  James’ readers are challenged to strive for maturity, for words reveal what resides within us.  Jesus Himself said that it is not what goes into a person’s mouth that defiles him, but what comes out (see Matthew 15:10-20).  When curses and other vile language come forth, they reveal the true condition of the heart.
B. Blessing and cursing (James 3:11-12).  In the final two verses, James asks two rhetorical questions to prove that blessing and cursing coming from the same tongue is a monstrous contradiction that is not even found in nature, where the product is always consistent with its source.
1. (vs. 11).  First James asked “Doth a fountain send forth at the same place sweet water and bitter?”  Of course the answer is no.  We don’t expect to get “sweet water” or fresh water from the same fountain as we would get “bitter” or salt water.  That’s illogical and inconsistent with a fountain.
2. (vs. 12).  The second question James asked is “Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.”  Just as we wouldn’t expect to get salt and fresh water from the same fountain, neither would we expect different kinds of fruit to grow on the same tree.  A lot more could be said about taming the tongue, but more words won’t solve the problem unless the words are a prayer for God’s help in controlling our tongues.

 

VI. Conclusion.  Man has been able to do some amazing things, but he cannot control his tongue on his own.  Most Christians are not usually guilty of outright lying.  A more pervasive problem among believers is gossip.  Whenever a choice piece of gossip comes our way, there are several questions we need to ask ourselves before we pass on such information.  First, ask yourself, was I an eyewitness to the deed?  If I was not, I might be spreading a falsehood if I pass on what I’ve heard (see Exodus 20:16).  Second, am I willing to take responsibility for the information I pass on, willing to sign my name under it?  While most people are willing to spread gossip, they are not willing to take responsibility for what they spread (see Matthew 12:36-37).  Third, can I support what I say with the divine requirement of two or three witnesses (see Deuteronomy 19:15; I Timothy 5:19; Hebrews 10:28)?  Without such support, what is said amounts to mere hearsay.  Fourth, am I willing to make this statement in the presence of the person I accuse, giving him an opportunity to defend himself (see Matthew 18:15-17; Acts 24:18-20; Romans 14:10-13; James 4:11-12)?  Fifth, am I motivated by love to spread the information I have (see I Corinthians 13:4-7)?  Most talebearers or gossipers simply want someone else to look bad.  Even if something is completely true, there are many things that are better left unsaid.  Certainly there are true things about all of us that we would not want broadcasted publicly.  There is a truth that was written almost three thousand years ago that still applies today: “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter” (see Proverbs 11:13).  In other words, a gossiper betrays a person’s confidence, but a trustworthy man keeps a secret.

 







 

 

Show Your Faith by Your Works

                            
                                                                  Sunday School Lesson                                            

Lesson: James 2:14-16                                                                                                 
Golden Text: “For as the body without the spirit is dead, so faith without works is dead also” (James 2:26).

INTRODUCTION.  There are things in life that we automatically associate as a pair: peanut butter and jelly, horse and buggy, hand and glove.  James was trying to make a point in that faith and works are an automatic pair.  Our lesson this week reveals the visible sign that proves faith is real.  It is works of love.  Deeds of love fulfill the claim of faith.
THE PROBLEM OF FAITHLESS FAITH (James 2:14-17)
A. A false claim (James 2:14).  James ended last week’s lesson by stating that whoever shows no mercy when judging will also have no mercy shown to him, for mercy triumphs against judgment (see James 2:13). He continues in our first verse by posing a two-part question: “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?”  The answer is that there is no profit or nothing to be gained.  The first part of this question relates back to verse 13 and mercy which is just another way that James referred to love.  His question was essentially “What good is it my brothers if a man claims to have faith but no deeds?  Can this kind of faith save him?”  The real question becomes is there such a thing as faith that is separated from works, or good deeds?  The “works” James was talking about are expressions of love for God and neighbor that come from true faith.  These are works of mercy, not works of merit.  Note: When someone claims to have faith, what he or she may have is intellectual assent or agreement with a set of Christian teachings, and as such that would be incomplete faith.  True faith transforms our conduct as well as our thoughts.  If our lives remain unchanged, we don’t truly believe the truths we claim to believe.
B. A false profession (James 2:15-16).
1. (vs. 15).  James continued to write “If a brother or sister be naked, and destitute of daily food.”  He presents an illustration to prove his point that faith must be accompanied by good deeds.  James starts his illustration with a supposition: suppose a brother or sister had no clothing and no food to eat.
2. (vs. 16).  James continued the illustration saying “And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?”  Remember, James is writing to Jewish Christians therefore, in the phrase “And one of you say unto them” James is referring to Christians who see this poor and destitute brother or sister in need and instead of helping, they simply respond saying “Depart in peace, be ye warmed and filled.”  All this believer is doing is offering religious sentiments.  Wishing the destitute person to go in peace and get warmth and food on his own.  This is the same thing as seeing a person in need who we can help and all we do is say, “I’ll pray for you.”  This is an illogical response, because if the poor person could get warmth or food, he wouldn’t be in need of those things.  James then condemns the believer’s response by saying “notwithstanding ye give them not those things which are needful to the body.”  Instead of the Christian giving the needy person the things he needed for warmth and food, he sends him on his way having done nothing to prove his faith in Christ.  So James poses the question again, “what doth it profit?”  In other words, what benefit is there for either the believer or the poor person is no help is given?  Those who claim to love God, to know the Messiah, and yet who are not driven to show grace to others prove their faithlessness.
C. A false separation (James 2:17).  In this verse, based on what he says in the previous verse, James concludes “Even so faith, if it hath not works, is dead, being alone.”  James was saying that anyone who claims to have faith in Christ and does not show mercy or love as he described in verse 16, that person’s faith is “dead” or non-existent.  That person is separating faith from works or good deeds.  Likewise, Christians today can be trapped in the same kind of separation of faith from works of love.  What makes this kind of faith “dead” is that it is also “alone.”  Just as there can be no genuine compassion without action (see verse 16), there can be no real faith without service to God and the needs of others.  Note:  We cannot earn our salvation by simply serving and obeying God.  Salvation is, and always has been a gift from God by grace (see Ephesians 2:8-9).  But such actions as serving and obeying God demonstrate that our commitment to Him and others is real.  Deeds of loving service are not a substitute for our faith in Christ; it is verification of our faith in Christ. 
III. THE USELESSNESS OF FAITHFLESS FAITH (James 2:18-20) 
A. The impossibility (James 2:18).  In this verse James says “Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.”  James presents a hypothetical case to prove that it is impossible to demonstrate faith without works of love.  Someone might say that you have faith and I have good deeds: show me your faith without good deeds and I will show you my faith by what I do.  What James is saying here is that a person who simply claims to have faith cannot show something that is only internal.  However, a person can demonstrate his deeds of love by faith.  True faith is shown by what a person does.  It’s similar to the question of whether love that is spoken but has no outward evidence is really love.  The proof of faith and love is seen by its actions.  What a person believes can change, and even be a figment of their imagination.  But good deeds or good works require effort, and over time will show real character and faith.  A faith shown by works of love cannot be faked, at least not for long.
B. The futility (James 2:19).  Now James attempts to show the uselessness or futility of having a correct belief separated from correct actions.  He wrote “Thou believest that there is one God; thou doest well: the devils also believe, and tremble.”  James makes his point that one can have a correct belief in something, but without the proper actions the belief is futile.  In essence James was saying “You believe that there is one God. Good! Even the demons believe that---and shudder in fear.”  The term “devils” refers to demons.  These unseen forces of evil know that there is only one God (see Mark 1:24; 3:11; Acts 16:17), yet no one would consider them to be saved because of their actions.  By interjecting the subject of demons into his argument, James seems to be saying that those with dead faith are more ignorant of reality than the demons.  The demons believe there is a God, but are smart enough to tremble at what lies ahead for them, for their faith is not saving faith---it bears no good fruit.  Note:  An example of this would be when the sons of the priest Sceva started using Jesus’ name to cast out demons, but the demons overcame them recognizing that Jesus and Paul were genuine, but the sons of Sceva were not real servants of God (see Acts 19:15).  If demons have a correct belief of what the message of salvation is and still are workers of evil, no one would conclude that they are saved.  Therefore, James proved that correct belief without correct actions or works is useless.
C. The rebuke (James 2:20).  James continued to say in this verse “But wilt thou know, O vain man, that faith without works is dead?”  In other words, James was saying to his readers, “You foolish (vain) people, do you need evidence that faith without works is useless (dead)?”  The only kind of person who would consider that one can have faith without works is “vain” or foolish, and devoted to selfish living.  The word “vain” here should be seen in the sense of vanity as used in Ecclesiastes 1:2, “all is vanity.”  In this sense vanity means something that appears to be real but isn’t.  So the “vain” man is empty.  Therefore the person who thinks he is righteous before God while being wicked and unloving is empty, senseless, and lacks both knowledge and righteousness.    
IV. THE REFUTATION OF FAITHLESS FAITH (James 2:21-26)      
A. The faithful man Abraham (James 2:21-22). 
1. (vs. 21).  To further make his point that faith without works is dead, James gave some concrete examples his readers would be familiar with.  The first example is given in this verse.  James said “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?”  James’ claim that Abraham was “justified (considered righteous) by works” might seem to be contradictory to what Paul taught about faith and works, as well as Genesis 15:6 where it is said about Abraham: “And he believed in the Lord; and he (the Lord) counted it to him for righteousness.”  However, there is no contradiction with Paul or Genesis 15:6.  The “works” James is talking about here refers to deeds of love.  What Paul referred to in Romans 4:1-5 and Galatians 3:6 was regarding keeping the law.  In those verses Paul was proving that Abraham was not saved by becoming an Israelite (by being circumcised).  He was declared right with God before he was circumcised (see Genesis 15:6; 17:9-14).  On the other hand, James was proving something entirely different, that Abraham’s faith was a working faith.  He was willing to show his faith by offering his son Isaac.  Abraham’s righteousness with God came through faith and was fulfilled or completed by his work of love for God.  Note:   At first glance this verse seems to contradict Romans 3:28, “Therefore we conclude that a man is justified by faith without the deeds of the law.”  If we look deeper we will find that James and Paul are not at odds.  While it is true that our good deeds can never earn salvation, true faith always results in a changed life and good deeds.  Paul speaks against those who try to be saved by their works instead of true faith in Christ.  James, on the other hand speaks against those who confuse simple agreement with true faith.  After all, even demons know who Jesus is, but they don’t obey Him.  True faith involves a commitment of a person’s whole self to God.    
2. (vs. 22).  Still discussing Abraham, James here asked “Seest thou how faith wrought with his works, and by works was faith made perfect?”  The word “wrought” means to “go together” or “work together.”  In the phrase “Seest thou how faith wrought with his works” James was saying to his readers, “can’t you see that Abraham’s faith and his actions were working together?”  In other words, Abraham’s works and faith worked together and “by works was faith made perfect?”  The word “perfect” means complete.  Works or deeds of love complete our faith.
B. The fulfillment of faith (James 2:23).  James concluded his example of Abraham by saying “And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.”  The “Scripture” that James says was “fulfilled” is Genesis 15:6 combined with Genesis 22:12-17; II Chronicles 20:7 and Isaiah 41:8.  The word “imputed” means “to recon” or “to count.”  The Scriptures said that “Abraham believed God, and it was imputed unto him for righteousness.”  Abraham had faith in God and that faith or belief was “imputed” or counted for righteousness.  The fact that Abraham believed God is seen in that he was willing to sacrifice Isaac believing that God would raise him from the dead (see Hebrews 11:19).  So, we see that Abraham was declared right, or justified with God in Genesis 15:6, but his faith was completed by his work of love shown for God as he was willing to sacrifice his only son Isaac.  Since Abraham’s faith and deeds worked together, James said that he was “called the Friend of God.”  Abraham was justified by what he did and became God’s friend by his obedience.  Note:   Just as Abraham believed God and was justified (found not guilty), those of us who believe in Jesus are also justified.  This is a promise that awaits completion.  Once our lives are filled with works of love because of our faith, our justification will be complete, and we will have been saved by our works that verified our faith.  That does not mean that our works earned us salvation.  It means that God saves us by making us good or righteous and delivering us from death.  The process is all in God’s hand and is totally by grace (see Ephesians 2:8-10).
C. Justification by complete faith (James 2:24).  Having provided undeniable evidence, James here says “Ye see then how that by works a man is justified, and not by faith only.”  The only conclusion James’ readers could come to was that a man is considered “justified” or righteous by both “works” or good deeds, and “faith” or belief in Christ.  Faith and works are inseparable.  The person who believes works (does good deeds) and he who truly works (does good deeds) believes.  Saving faith in Christ changes a person’s character causing him to do deeds of mercy and love.  False professions of faith include right beliefs, but not the trusting faith of the heart which changes the character and results in deeds of mercy and love.  Note:  We must remember that even though we have been justified (found not guilty and made righteous) by Christ, we will still face the judgment seat of Christ (see Romans 14:10).  In that judgment, we will be rewarded or lose rewards based on the works or good deeds we have done (see Romans 2:6, 10; II Corinthians 5:10).  Our place at that judgment will confirm what James was teaching, faith and works go together.  You can’t have one without the other.
D. An example of complete faith (James 2:25).  In this verse, James gives another example.  He said “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”  Rahab was not a Jew but a Canaanite who lived in Jericho during the time of Joshua.  She was also a prostitute.  Her story was a perfect example for James to use to prove the unity of faith and works.  As a Canaanite, she was doomed to death.  Just as all sinners are under a death penalty, so were Rahab and all the Canaanites who were idol worshippers.  By using the term “Likewise” James was saying that Rahab’s justification was just like Abraham’s.  Rahab, the “harlot” or prostitute was “justified by works, when she had received the messengers, and had sent them out another way?”   This prostitute of Jericho was “justified” or made righteous by her “works” or deeds.  Those works or deeds were identified as performed “when she had received the messengers, and had sent them out another way?”  What confirmed her salvation were her actions when she hid the Israelite spies and then helped them to escape Jericho (see Joshua 2:1, 4-5, 15-16, 21).  If she had simply said to the Israelite spies that she believed in God and done nothing to help them, she would not have been delivered (see Joshua 2:7-11).  Her deed of loving-kindness resulted in the Israelites also showing her a deed of loving-kindness (see Joshua 2:12-14; 3:24-25).  Rahab demonstrated her faith with the right actions, and the Israelites recognized genuine faith.  She demonstrated faith in God’s purpose for Israel, and that faith accompanied by her good deeds done to the spies resulted in her and her family being saved from destruction.  It should be noted here that Rahab is listed among the heroes of faith in Hebrews 11:31, and also became an ancestor of Jesus, for she is found in the genealogy of Jesus (see Matthew 1:5).
E. A final illustration (James 2:26).  In our final verse James says “For as the body without the spirit is dead, so faith without works is dead also.”  Here James uses the body as a final illustration of how faith and works go together.  The phrase “as the body without the spirit is dead” compares a faithless faith with a body after the spirit has left it.  It is no longer alive.  A person’s spirit is life.  The deeds of mercy that people of faith do are the very life of the gospel message.  A believer without works of love and mercy is like a dead body.  He has not truly been begotten by the word of truth (see James 1:18).  Thus he has not received life.  That person must repent and live out his faith by his deeds (see Isaiah 1:16-17), then his justification will be complete when he stands before the judgment seat of Christ.   
                          
V. Conclusion.  We must be careful when judging faith in others for a couple of reasons.  First, it takes time for real faith to show itself.  As a tree needs time to produce fruit, so it may be the same with a professing believer.  Second, not all works or good deeds are done in public and therefore may be invisible to others.  Christians are not supposed to blow their own horn, thereby bringing attention to their good deeds.  Then again, many deeds by their very nature are in the open for all to see.  The important thing is to be sure we are trusting Christ for salvation and doing good deeds because of it.  Our lesson has taught us that faith and works go hand in hand.  They are an inseparable team.  Unproductive faith is useless and does not save.  May faith and works be evident in our lives to bring about change in others.
 







 

Avoid Showing Favoritism/Treat everyone equally

                                                                      Sunday School Lesson

                                
Lesson: James 2:1-13
                                                                                                 
Golden Text: “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well” (James 2:8).

INTRODUCTION.  Have you ever noticed that it takes only a couple of seconds to form an impression of a person and twenty years to change that impression?  We all tend to quickly take a look, examine our feelings, and come up with an evaluation.  Judging and showing partiality are major problems with all people, and especially with believers.  Living in God’s kingdom requires that believers make some major adjustments in the way they treat others.  Too often we give in to worldly pressure to value people according to wealth and rank.  Churches forsake poor neighborhoods, shun persons from unsavory backgrounds, and refuse to condemn sins of greed and injustice.  This is why James had to give the instruction found in this week’s lesson. 

BACKGROUND FOR THE LESSON.  In this week’s lesson, James addresses what appears to be a very specific problem among the Jewish Christians living outside the land of Israel, due to the Diaspora or scattering of the Jews.  The problem that James was addressing occurred when these believers met in their gatherings or worship services.  It was a severe problem---the showing of partiality or favoritism.  James’ words in our text seem to be rooted in the laws of Exodus that were against all partiality in judgment.  No one was to be partial toward the poor or against the poor (see Exodus 23:3, 6).  Therefore, James made the startling statement that opens our lesson.
III. UNLOVING PARTIALITY (James 2:1-4)      
A. Faith and partiality (James 2:1).  The startling statement that James begins with was “My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.”  This statement was startling because in the Greek this verse reads “My brethren, do not with respect of persons have the faith.”  In other words, James was saying that we are not demonstrating faith in our Lord Jesus Christ if we show “respect of persons” or favoritism.  This is the sin that James is condemning.  The words “respect of persons” literally means “receiving of faces” or to “look at a person’s face.”  The idea is that the focus is on what the person looks like instead of the person, resulting in an uninformed judgment.  To have “respect of persons” really means giving more respect to one person than another because of outward appearance alone.  When James said “have not the faith of our Lord Jesus Christ” he was appealing to his readers not to allow their faith in Christ to be contaminated by acts of favoritism.  Such acts are inconsistent with faith in our Lord Jesus Christ, because He never showed partiality.  Jesus is also described as “the Lord of glory” because just as God’s glory was seen visibly by His people in the tabernacle and the temple, God’s glory was now personified in Jesus Christ.  This presents us with a question.  If Christ is our glory why do we glory in others?  By showing favoritism, we exalt men and detract from Christ.
B. Inequity in the assembly (James 2:2-3).
1. (vs. 2).  In this verse James begins to give an illustration of his command in the previous verse.  He said “For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment.”  James may be giving a hypothetical illustration, but he could also be stating something that had actually happened.  James pictured two men who come into the “assembly.”  The Greek word translated “assembly” can also be translated “synagogue.”  Since these were early Jewish Christians, they may still have been worshipping in synagogues.  The two men who enter are no doubt strangers, and the regular worshippers know nothing about them except what they see at that moment.  The first one introduced is a man “with a gold ring, in goodly apparel.”  The words “with a gold ring” literally mean “a gold fingered man” indicating that he could have had on more than one ring to show his status.  The “goodly apparel” refers to fine clothes, or clothes that were openly brilliant and splendid.  This man had all the marks of being wealthy.  To the same service came “also a poor man in vile raiment.”   This second man had no money and his clothing was “vile” or disgusting.  It’s hard to imagine a greater difference in appearance than these two men.
2. (vs. 3).  James continues his illustrations saying “And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool.”  The congregation is faced with a moral test, and they fail it miserably.  Quickly sizing up the rich man, someone in the assembly has “respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place.”  Based simply on what they see the people give the rich man special attention and leads him to a choice seat.  The poor man receives no such respect.  Someone tells him to “Stand thou there, or sit here under my footstool.”  The poor man is told to stand in a certain spot, or sit down on the floor.  Both options given to the poor man are equally degrading.  He may stand in an inconspicuous place where he can’t be seen, or sit on the floor by the footstool of the one speaking to him.  It’s noteworthy that the one speaking to the poor man not only has a good seat, but a footstool as well.  Yet he doesn’t even have the courtesy to let the poor man sit on the footstool!  The poor man is unwelcome based on his appearance alone.
C. False judging (James 2:4).  James now drives the lesson home by asking a question that expects a positive answer---an answer that will condemn his readers’ actions.  He asked “Are ye not then partial in yourselves, and are become judges of evil thoughts?”  James was saying that when we are “partial” or showing favoritism, we also “become judges of evil thoughts.”  In other words, those making distinctions between rich and poor in their midst, have set themselves up as critics who pass judgment on the basis of unjust reasoning---outward appearances.  No doubt they reason that the rich can add wealth and prestige to their church, but the poor can’t.  As a result they treat them differently.  This is unjust!  Christ receives all people equally, but the ones James is writing to are unwilling to do the same.  Note:  It’s easy for us to see the injustice of what James’s readers did.  But we are prone to the same sin.  Wealth is not the only criterion by which modern churches make unjust distinctions.  Discrimination is just as often on the basis of education, age, race, nationality, gender, or marital status.  God only makes spiritual distinctions, and by these we must be bound.  But all other distinctions have no place in the church.  
IV. RICH POVERTY (James 2:5-7)
A.  The blessing of the believing poor (James 2:5).  Now James says to his readers, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”  James called on his readers to “hearken” or to listen and pay attention.  As his “beloved brethren” they had his affection.  With a question that required an affirmative answer, James challenged his readers to think.  First, he asked “Hath not God chosen the poor of this world rich in faith?”  There is some mystery surrounding God’s choice of the poor, for Scripture does not teach that He chooses people on the basis of social class.  But it is true that a higher number of poor than rich are believers (see Matthew 19:23-24; I Corinthians 1:26-29).  Ironically, the “poor of this world,” meaning those who are poor by man’s standards, are often “rich in faith” or filled with faith.  Their very poverty drives them to trust God more deeply.  The rich man has no need to question how his bills will get paid or where he will get his next meal.  The poor man however, has to learn to depend on God.  The poor man trusts that God will supply his needs.  Even though he doesn’t know how or when, he still believes.  The poor who are “rich in faith” are the ones who have become “heirs of the kingdom which he (God) hath promised to them that love him.” Their rich faith is accompanied by pure love for their Redeemer, and He honors them with an eternal inheritance (see Luke 6:20-23).  We should be mindful that not all poor people gain this inheritance, and not all rich people will miss it.  However, the poor are more likely to have the faith and love to enter God’s kingdom, while the rich have a tendency to rely on themselves, making it much more difficult to honor God.
B. The behavior of the unbelieving rich (James 2:6-7).
1. (vs. 6).  In this verse James argues that impartiality is not only unjust, but also illogical.  He said “But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?”  If James’ readers realized that God chooses the poor of this world who are rich in faith, then it would be illogical to dishonor the poor.  This is the meaning of “ye have despised the poor.”  It is even more illogical to honor the rich because James asked “Do not rich men oppress you, and draw you before the judgment seats?”  This question points out two separate evils or sins.  One is social oppression.  The word for “oppress” is used in the Old Testament to show the exploitation of the poor (see Jeremiah 7:5-7; Amos 4:1-2).  The second evil that the rich were guilty of was persecution of believers, here described as being brought “before the judgment seats.”   How ironic it is that the people being honored in the assembly by believers were the same ones prosecuting them in court for their faith.  It may be that some believers hoped that by flattering the rich, or those who were persecuting them, they could turn away their opposition.  However, such thinking would be unworthy of Christ, and it is a technique that’s bound to fail.
2. (vs. 7).  Here James asks another question to show how illogical it was to honor the rich.  He asked “Do not they blaspheme that worthy name by the which ye are called?”  This question makes it clear that the rich people that James’ readers were honoring were unbelievers.  They were wealthy Jews who had rejected Jesus and were intent on exterminating His followers.  The term “blaspheme” means to slander or to speak evil of someone.  James said that the rich who were being honored were blaspheming, or slandering that “worthy name by the which ye are called.”  Of course that name is Jesus, the name by which we are all called to be Christians.  Since the very One who gave meaning to his readers’ faith was being blasphemed, it made no sense to James that they honored those who were doing it.  It should make no sense to us either.
V. LAW-KEEPING LOVE (James 2:8-13)
A. The proper interpretation of the law (James 2:8).  Here James wrote “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.”  Although many of James’ readers were showing favoritism to the rich just because they were rich, in this verse James indicates that it is also possible that some people honored the rich out of sheer love for their neighbor.  In this case they would be fulfilling “the royal law according to the scripture.”  This is a reference to the latter part of Leviticus 19:18, which is “Thou shalt love thy neighbour as thyself.”  James referred to this part of the law as “the royal law.”  It might be called this for at least two reasons.  First, it was emphasized by Jesus, the King of kings (see Matthew 22:36-40; Mark 12:28-31).  Second, it is a law above all others with regard to human relationships.  Paul told the Romans that one who loved his neighbor was fulfilling the entire law relating to one’s fellow man.  He wrote that “Love worketh no ill to his neighbor: therefore love is the fulfilling of the law” (see Romans 13:10).     
B. Transgressors (James 2:9-10). 
1. (vs. 9).  James goes on to say “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”  The phrase, “have respect to persons” means to show favoritism.  James is saying that if we are respecters of persons, or showing favoritism, we “commit sin” because we are “convinced (convicted) of the law as transgressors.”   In other words, we are convicted by the royal law of love and become “transgressors” of that law.  The word “transgressors” refers to lawbreakers, those who deliberately cross over a prescribed boundary or limit.  That person knows the boundary or limit, but defies it anyway.  In this case he or she ignores the law’s prohibition against partiality (see Leviticus 19:15; Deuteronomy 1:17; 16:19); so the royal law testifies that the person is a transgressor or law breaker.
2. (vs. 10).  In this verse, James forms a conclusion saying “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”  The law is God’s moral standard.  As such, it must be taken as a whole, not in parts.  Being very good in one area of morality does not compensate for falling short in another area.  Someone might argue that showing partiality is only a small breach of the law.  But James answered saying that even if a person keeps “the whole law” or all of God’s Word, but breaks just “one point” he is guilty of breaking all the law.  Obedience to many laws cannot atone for breaking one law.
C. Priorities (James 2:11).  To further prove his point, James said “For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.”  James declared that the reason why breaking one law is the same as breaking them all is because all of it comes from One Lawgiver.  To disobey any part of it is to violate His will and reject His lordship.  James declared that the One who said “Do not commit adultery, said also, Do not kill.”  Since the same God who forbade adultery also forbade murder, if a person commits murder but not adultery, he or she is still a “transgressor of the law.”  Therefore, whoever commits one sin, but not the other is still guilty, because he or she has crossed the boundaries set by God Himself.
D. The law of liberty (James 2:12-13).
1. (vs. 12).  In this verse James said “So speak ye, and so do, as they that shall be judged by the law of liberty.”  The phrase “So speak ye, and so do” means that our words and our actions should pass the scrutiny of being “judged by the law of liberty.”  The “law of liberty” refers to all of God’s Word, especially the gospel message which brings liberty to those who receive Christ (see John 8:32).  When believers stand before the judgment seat of Christ, our words and actions will be judged by the Holy Scriptures (see II Corinthians 5:10).
2. (vs. 13).  In our final verse, James says that two outcomes of God’s judgment are possible.  He wrote “ For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”  The first outcome of judgment is that the one who passes judgment on another without showing mercy will receive no mercy when he or she is judged.  “Mercy” is pity or compassion for someone who is in misery.  As Jesus pointed out, those who show mercy will themselves “obtain mercy” (see Matthew 5:7).  The point is that anyone who has lived a merciless life has placed themselves outside God’s mercy.  The second outcome of judgment is that “mercy rejoiceth against judgment.”  This is a picture of mercy glorying in its triumph over condemnation at the judgment.  The point James is making here is that the one who has received mercy in Christ (see Ephesians 2:4-5) and then practiced it toward others will be victorious at the judgment.  They will have no need to fear (I John 4:17-18).

                      
VI. Conclusion.  The image of Christ becomes apparent in a Christian community in which everyone is treated with equal respect and compassion.  That image becomes obscured in a fellowship where such factors as wealth or poverty affect the way members are treated.  As Christians, we should not patronize the rich or discriminate against the poor.  In Christ, believers are on equal footing regardless of such factors as race, culture, and economic status.  In this week’s lesson, James teaches that showing partiality on the basis of external appearances is a serious matter to God.  He receives all who come to Him through faith in Jesus Christ.  Can we do any less?

 







 

 

 

Hear and Do the Word

                                                                       Sunday School Lesson

                                            

Lesson: James 1:19-27                                                                                                 
Golden Text: “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22).

 INTRODUCTION.  As we begin the last quarter of our study, we will focus on the writings of the Apostle James, the Lord’s brother (see Matthew 13:55; Galatians 1:19).  James’ writings teach us how to add practical and everyday dimensions to our faith.  This lesson, as well as others, will show us the very crucial importance of validating our faith and beliefs by our daily actions so that they become credible before God and man.  People will not follow our Lord Jesus if they don’t see His Christ-like nature in each of us.  In our first lesson, James stresses the importance of active faith by being doers of the Word.
BACKGROUND FOR THE LESSON.  Although James was the brother of Jesus, he didn’t believe in Him before the resurrection (see John 7:5).  However, it appears that James was converted by the risen Christ (see I Corinthians 15:7).  As head of the early Christian church at Jerusalem, James had great authority (see Acts 12:17; 15:13-29; 21:17-18).  His letter is addressed to “the twelve tribes which are scattered abroad” (see James 1:1).  This is a description of Christian Jews dispersed or scattered throughout the Roman Empire.  James saw himself as “a servant of God and of the Lord Jesus Christ” (see James 1:1).  His readers, who were early Jewish believers had been dispersed and were undergoing various kinds of hardships (see James 1:1-2).  They were being persecuted and as a result were in physical and financial distress.  However, we should note that oppressed people are not necessarily good people.  These readers could not use their hardships as excuses for sin.  James told them that as followers of Christ, they must reflect His image in the details of everyday life.  Their trials should be occasions for spiritual growth (see James 1:2-12) not temptations to do evil (see James 1:13-16).  This would be possible if they cultivated a proper relationship with God’s Word.  James assured his readers that God gives only good gifts.  All that comes from God is “good” and “perfect” (see James 1:17).  Leading into our lesson text, James singled out God’s best gift---eternal life---saying that God “of his own will begat he us with the word of truth (the gospel message)” (see James 1:18).  The word “begat” means to “bring forth” indicating that God has brought forth all believers to eternal life by His own will.  This is where our lesson begins.
III. THE SPEECH OF THE SAVED (James 1:19-21)      
A. The conversation of the redeemed (James 1:19).  Our lesson text begins with “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.”  The word “Wherefore” connects this verse to verse 18.  Those who have accepted God’s gift of eternal life after being brought forth as a “kind of firstfruits of his (God’s) creatures” (see James 1:18) have become “beloved brethren.”  As such we should display a change in life giving up our former behavior and patterns which includes a reluctance to receive instruction.  To counter this behavior, James told his readers to do three things.  First they were to “be swift to hear.”  This is one of the best pieces of wisdom we can apply to our conversation.  Redeemed people can and should hear more than they say.  The term “hear” implies more than just listening to oral instruction.  It includes receiving it with interest and concern.  Unfortunately, Jewish believers who already knew the law sometimes tended to become self-righteous and refuse to listen to anything beyond what they already knew.  Indeed, many spoke when they should have been hearing.  This led James to tell his readers that they also needed to be “slow to speak.”  Quick, shallow answers to people’s problems come from those who are overly eager to speak.  Sometimes we are so busy giving our own opinions that we cannot hear God speak.  Then our words become worthless, or worse harmful to others.  Listening attentively and thinking before speaking (hearing) is always wise advice.  The third thing James cautioned his readers to do is to be “slow to wrath.”  In other words don’t be so quick to become hostile.  In the Bible, wrath is not just the heat of anger, but a settled attitude of hostility.  Christians then as now, were prone to get into passionate theological debates.  They allowed strong convictions and overactive tongues to lead them into personal animosity.  Those who disagreed with them became enemies.  Being “slow to wrath” keeps many conversations from turning into hostility and resentment.
B. Destructive anger (James 1:20).  James continues the previous verse here saying “For the wrath of man worketh not the righteousness of God.”  The word “For” leads us into the reason why Christians must be slow to anger.  James says it’s because man’s anger does not promote God’s righteousness.  The one who is angry assumes the right to judge others, to pronounce sentence, and to cause some kind of hurt.  Man’s anger divides people, making love difficult or impossible.  Even aggravation for some people can turn into violent action.  On the other hand, God’s righteousness heals people and promotes love and mercy.  Since we are those who have received the “word of truth” (see James 1:18), we should seek “the righteousness (goodness) of God” and not the wrath of man.
C.  The engrafted commandments (James 1:21).  This verse says “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”  The word “Wherefore” directs us back to the previous verse advising believers to seek God’s righteousness.  If we seek God’s righteousness or goodness, we will “lay apart all filthiness and superfluity of naughtiness.”  The word “filthiness” is often associated with sexual sin, but James applies it here to angry and selfish conversation.  He also describes angry language as “superfluity of naughtiness.”  This simply means unnecessary mischief.  When we choose to use conversation just to promote ourselves, to disdain others, to create division, or to assert ourselves instead of listening to others, we are being filthy and vain.  As we put aside angry resistance, James said we should “receive with meekness the engrafted word.”  The word “receive” speaks of a positive welcome for the Word as an active force in our lives.  The word also implies a decisive act of reception of God’s Word.  James calls God’s Word “the engrafted word” because it has been implanted within us.  This description pictures the Word as taking root in our lives.  God’s Word has already taken root in our lives by bringing us rebirth, but we are also to welcome it as God’s means for our spiritual growth.  The “engrafted” or implanted Word of God is also fully “able to save your souls.”  The idea here is that salvation is the whole process by which God delivers someone from sin---its penalty, its power, and eventually its presence.  God’s Word is essential to our maturity in the faith we have embraced.
IV. THE LAW KEEPING OF THE BLESSED (James 1:22-25)
A.  The danger of being a hearer only (James 1:22).  As important as it is to receive or hear the Word, James also wrote “But be ye doers of the word, and not hearers only, deceiving your own selves.”  James admonished his readers to be “doers of the word, and not hearers only.”  James’ readers came from a culture that took pride in having heard Scriptures read in the synagogue every Sabbath.  However, too often reading was not accompanied by obedience which is a common failure of present day Christians as well.  As “doers of the word” we are to become habitually obedient to it.  If we are “hearers only” James says that we are “deceiving your own selves.”  Anyone who remains a mere hearer is guilty of the worst kind of deception---deceiving him or herself.  The verb James uses for “deceiving” implies deluding oneself by faulty reasoning.  The hearer falsely assumes that hearing the Word is enough to please God.  Note:   Every Scripture is a word from God, so there are many specific words of God that address many topics.  The idea of the Word includes all of Jesus’ teaching, not just the words He spoke, but also the words taught by His disciples.  The teachings of the Old Testament as well as the teachings of Jesus and the apostles are all part of the Word.  Jesus criticized many religious leaders in His day for studying the words of God but not keeping them.  Some used clever interpretations to excuse disobeying God’s Word (see Matthew 15:3-6).  Yet Jesus said His mother and brothers are those who both hear and obey the Word (see Luke 8:21).  The commandments of God, when properly interpreted, are good for us.  Ignoring them is deceiving ourselves about our standing with God and our own spiritual health.  If we conclude that we can be content with simply hearing the Word we are living in self-deception.  God’s will is that we should change and be like Him in love and goodness.  God requires far more than just being good listeners.  He wants to see faith in action.
B. The illustration of the forgetful hearer (James 1:23-24). 
1. (vs. 23).  James goes on to say “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.”  James now shows how inadequate it is to only be “a hearer of the word, and not a doer.”  Those who hear the word and fail to put it into practice are shown by James as being “like unto a man beholding his natural face in a glass.”  The “glass” refers to an ancient mirror, which was usually made of polished bronze.  It is analogous to God’s Word which reveals what a person is like.  The “hearer” is like one who looks in the mirror at his appearance, pausing long enough to get an accurate image.  He sees “his natural face” which literally means “the face of his birth.”  Again, remember that the “glass” represents God’s Word in this illustration.
2. (vs. 24).  Continuing his illustration of one looking into a mirror, James said “For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.”  In the phrase “For he beholdeth himself,” James implied that the mirror revealed something that needed improvement or correction.  It may be a blemish, or pimple, or just the need for a shave.  Whatever the flaw was that the person saw needed to be corrected before he left the mirror.  Yet this person “goeth his way, and straightway forgetteth what manner of man he was.”  In other words he goes on his way immediately, forgetting what he looked like.  He does this either because he does not see any flaw, or because he doesn’t consider the flaw important enough to be changed or corrected.  Those who only hear God’s Word without practicing it are like that man looking in the mirror.  Of course, mirrors can only show us the flaws, but cannot remove them.  Likewise, God’s Word reveals what we are and what we need to do, but it is only when the Word is applied to the heart and life that change can take place.  Looking into a mirror or into the Word of God is a waste of time unless we act upon what we see there.  Note:  When we look into the words of God we find that we are to be like God.  Being created in His image, we are to be holy as He is holy (see Leviticus 19:2; I Peter 1:15).  When we look at the life and teachings of Jesus, we see that we are called to imitate Him (see Matthew 10:25).  Therefore, the Scriptures are like a mirror showing us what we are supposed to be.  The only way to be more like God is to fully act on the truths we learn.  James’ mirror illustration, simply put, is like the person who hears the Word proclaimed or preached, but then goes home and forgets it.  It has not penetrated deeply enough to touch his desire to correct any flaws in his life.  
C. The condition of the faithful doer of God’s Word (James 1:25).  Unlike the hearer only who is illustrated by the person looking in a mirror, James here writes “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.”  The doer of the Word has a different attitude toward God’s Word because he “looketh into the perfect law of liberty.”  The verb “looketh” pictures a person stooping down and intently looking at himself in the mirror.  The words “and continueth therein” makes it clear that he examines himself for some time.  He is not content with what he sees.  He looks for hidden flaws.  The mirror into which the man looks is the “perfect law of liberty” which refers to God’s Word, the Scriptures.   Some think that James is referring to Jesus’ teaching on love, and called this way of interpreting the Law of love the “law of liberty.”  However, in the context of our lesson, the focus is on the entire Word of God, not just on love.  For sure, the Word of God is the “perfect law of liberty.”  It’s perfect in the sense that it is complete, which is one of the primary meanings of the word translated “perfect” in the New Testament.  God’s Word is a law in that it governs our lives and reveals how we can serve God.  Unlike the Mosaic Law which was seen as a yoke or burden (see Acts 15:10; Galatians 5:1), the gospel brings liberty to those who receive Christ (see John 8:31-32; 17:17).  The person who looks into God’s Word and is “a doer of the work” and not a “forgetful hearer… shall be blessed in his deed.”  Only those who have an active faith and are obedient to what they see in God’s Word can expect to be blessed in what they do (see Psalms 19:7-11).
V. THE RELIGION OF THE UNDEFILED (James 1:26-27)
A. Vain religion (James 1:26).  Now James writes “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.”  To further show the difference between a hearer of God’s Word and a doer, James indicates that the hearer is like “any man among you (that) seem(s) to be religious.”  The word translated “religious” signifies the outward show of religion, especially the ceremonial service of religion.  A “religious” man is known for church attendance, prayers, giving, and hearing sermons.  Although these things may be commendable, the man that James calls religious has a problem: he “bridleth not his tongue.”  In other words, he can’t control his tongue.  His tongue is like an untamed horse that goes wherever it pleases.  His tongue may produce gossip, profanity, filthiness, sarcasm, or foolishness.  Therefore, this religious man “deceiveth his own heart” meaning he deceives himself, but probably no one else!  He thinks his external observances are all that God requires.  But God considers speech an important gauge of a person’s spiritual condition.  Until he has allowed the Word to do an inward work in him to control his speech, his religion is “vain” or useless and hypocritical.  His religion does nothing for him and does not gain the favor of God.  Many aspects of a person can be controlled rather easily.  However, the tongue is difficult to control for our words often reveal our emotions and attitudes.  It’s hard to fake a good attitude.  Therefore, a person with “vain” or hypocritical religion will often be exposed by unloving words.  
B. Pure religion (James 1:27).  In this verse, James describes the opposite of vain religion that he just mentioned.  He said “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”  James tells us that “Pure religion” is “undefiled before God.”  In other words, it is not hypocritical.  “Pure religion” is manifested both outwardly and inwardly.  The outward manifestation is “To visit the fatherless and widows in their affliction.”  The word for “visit” means to come to someone with help, not just to stop by for a social visit (see Genesis 50:24; Psalms 106:4; Jeremiah 15:15; 27:22; 29:10; Matthew 25:36).  In the ancient world, both orphans and widows were often left destitute and subject to unscrupulous people who took advantage of them.  The Mosaic Law singled out orphans and widows for special care (see Exodus 22:22; Deuteronomy 27:19).  Their “affliction” consisted of loneliness, lack of support, and exploitation by unscrupulous men.  Jesus’ care for widows and children is reflected in the Gospels (see Mark 12:42; Luke 18:3-7; Matthew 15: 25-26; 18:2-6; 19:13-15; Mark 7:27; 9:36-37; 10:13-16).  Jesus said that the highest form of service is to those who cannot repay (see Luke 14:14).  The internal manifestation of “pure religion” is to keep oneself “unspotted from the world.”  This means to live a holy or sanctified life by keeping oneself from being polluted by the world.  Christians must have a distinctive lifestyle that sets them apart from this evil world.  Even though unsaved people may not live morally upright lives, they will certainly notice when professing believers are either immoral or dishonest.  Of course James was not saying that these are the only things that reveal “pure religion,” but they are certainly representative of traits that show or demonstrate that Christ is reigning in our hearts.  Note:   Humanitarian concern for the needy will do little to glorify God if one’s personal behavior is impure or corrupt.  Doers of the Word are faithful in both caring for the needy and living a clean life.
                          
VI. Conclusion.  James has presented to us areas where difficult but often necessary changes need to be made.  To be willing to listen to others, to be cautious and courteous in speech, to obey the dictates and principles in God’s Word, and to be a helper of the poor, and needy---all this needs more attention than many people give.  When Jesus lived on earth, He showed great compassion for the needy multitude.  It was said of Him, “He hath done all things well” (see Mark 7:37).  As both hearers and doers of the Word, we will follow His example.  With the Holy Spirit’s power we too will do all things well.