Living on Earth in Light of Heaven [Family Worship lesson in James 5:7–20]

If we are not living for wealth, how should we live? James 5:7–20 prepares us for the second serial reading in public worship on the Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that we should live before the face of the Lord, in anticipation of His return and judgment.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.02.29 Hopewell @Home ▫ James 5:7–20

Read James 5:7–20

Questions from the Scripture text: How does the beginning of James 5:7 connect it to what comes before? What does the prophet call his readers? What is his command to them? For what are they to be patient? Who is an earthly example of this? For what sort of fruit is he waiting? Upon whose rain-work is he waiting? What are believers to establish in their patience (James 5:8)? What are they waiting for, that is at hand? What should they watch against, since it is near (James 5:9)? What is something that the Lord is doing when He comes? Whom does James 5:10 set forth as an example? Whose judgment was kept on their minds, by speaking in His Name? Whom do we count blessed from their days (James 5:11)? Who, especially, was an example of that? What was his perseverance designed to bring? What does this remind us about the Lord? To what sort of speech does patience not resort (James 5:12)? Into what does the perpetual oath-swearer fall? With what two types of experiences is this waiting-life filled (James 5:13)? What are we to do in each case? What else happens in this life (James 5:14)? Whom are they to call? How do they model godward orientation? With what physical action do they reinforce it? With what are they to pray (James 5:15)? What does this always do? What is sometimes the specific cause for a sickness? What are we to do with our sins (James 5:16)? In order to do what for one another? What does this praying do? Who was like us (James 5:17)? What did he do? With what effect? Then what did he do (James 5:18)? What can happen during this age of waiting (James 5:19)? And what can a brother seek to do at that point? In what two things does this brother participate, if he is successful (James 5:20)? 

If we are not living for wealth, how should we live? James 5:7–20 prepares us for the second serial reading in public worship on the Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that we should live before the face of the Lord, in anticipation of His return and judgment.

James 4:13–5:6 had critiqued living for earthly riches—for this world rather than for the Lord. Now the word “therefore” at the beginning of James 5:7 indicates that this is teaching us how properly to live in this world as those who are waiting for the Lord and for the next world. The language of patient, praying waiting for fruit ties the passage together from James 5:7-18. And James 5:19-20 continue that theme. 

Waiting for the precious fruit from heaven, James 5:7-8. The prophet compares waiting for the coming of the Lord with the farmer waiting for the “precious” fruit of the earth. He’s patient because he has to wait upon the Lord to send the right rains at the right times. We can’t bring the Lord’s return or accelerate the precious fruit of heaven. Instead, we are instructed to establish (strengthen) our hearts. 

Remembering the judgment, James 5:9. Waiting doesn’t mean living as if the Lord is not returning, but rather continuously living in light of His return. In particular, it means remembering that we are always before our Judge. And He is returning to judge. All our deeds will be exposed (cf. 2 Corinthians 5:10). If we really lived mindfully of this, we wouldn’t even grumble against a brother. 

Perseverance encouraged by compassion, James 5:10-11. Patience also means enduring suffering (James 5:10). In the midst of it, we may falsely conclude that the sovereign Lord expects us just to grin and bear misery. But this is not the case at all. The prophets spoke in the Name of the Lord. They were keenly aware of His reality and His nearness. Job could not perceive that nearness, but persisted in righteousness anyway, convinced of what he could not see. And he was right. The Lord intended to bring him into doubly rich earthly blessings (cf. Job 42:12–17) and an even greater blessing, richer knowledge of God (cf. Job 42:5). So James 5:11 reminds us that the story of Job’s suffering was one of an exceedingly compassionate and merciful Lord. We are enabled to endure by knowing, from His Word, that the Lord is being exceedingly compassionate with us. Do you know that, dear reader, in your own case? 

Patience producing steadiness of speech, James 5:12. In God’s providence, we have just recently been through Matthew 5:34–37 together, so James 5:12 sounds familiar. But now we gain insight from the local context. The man who lives in light of eternity has a steadiness and steadfastness to him. He is not the sort of unstable fellow who is always taking oaths to try to make his words weighty with men. Rather, he lives in an awareness that he is before the face of God, and his words are measured and forthright accordingly.

Godward orientation and response of the heart, James 5:13-14. Living before the Lord means that our first reflex/recourse in every situation is unto Him. The first response to suffering is prayer. The first response to joy in the heart is to sing psalms. In the case of sickness, the elders of the church are called, since they have been called to a particular ministry of prayer (cf. Acts 6:4). The elders, in turn, anoint the believer—reminding him that he is not his own but has been set apart by God to the particular life and roles assigned to him. The suffering is assigned by the Lord, and if there is a recovery, the health and strength also belong to the Lord.

Praying for what the Word says, James 5:15-16a. The “prayer of faith” is not a prayer of someone who has great strength of believing. Rather, it is prayer that is in submission to the Word and to the Lord of the Word. As those who teach the Word (cf. Ephesians 4:11), elders are especially appointed to such praying, and believers learn also to pray with this Scripture-informed faith. All who believe in Christ will, indeed, be forgiven, saved, and raised! And if the specific illness was chastening for specific sin, being brought to confession and prayer will have fulfilled the purpose of that illness. In that case, the repenting, praying believer will be healed.

Praying for what God promises, James 5:16-18. If we did not see this connection of the Word and prayer in the phrase “prayer of faith,” we might be confused (as many have been) by James 5:17. 1Kings records Elijah prophesying that it would not rain, but it does not record his praying. So, many have theorized that James is “relying upon rabbinic tradition” for this. But that is not necessary, for this righteous man must have been expected to add praying to his prophesying. That is certainly what happened in the occasion referenced in James 5:18. The Lord told Elijah what would happen (cf. 1 Kings 18:1), and Elijah prayed for it (cf. 1 Kings 18:42). It is part of righteous character and conduct that we pray for what the Lord has promised. And it is part of the Lord’s great generosity to us that He gives us to participate in His work by this “effective praying.” 

Patience with one another and the urgency of perseverance, James 5:19-20. Finally, the fact of the Lord’s soon return reminds us that it necessary to continue in the grace of God (cf. Acts 13:43). The one who wanders from the truth and is not restored is exposed as not having made a true beginning in grace. His soul will die, and his sins will be punished. The reality of the Lord’s return and judgment presses upon us just how urgent it is that we persevere in the truth! 

But just as God appoints prayer as a means by which He works, so also He appoints the fellowship of believers as a means by which He works. A genuine believer who wanders from the truth will be turned back. His soul will be saved from death, and the multitude of his sins will be covered. And it is a great privilege to be used to turn a brother from the error of his way. 

Why is it so easy for you to be forgetful of the sure return of the Lord and the judgment to come? By what means has He appointed to keep you mindful of Him? In which of the areas touched upon in this passage, are you most forgetful? How will you employ His means to address this?

Sample prayer:  Lord, forgive us for not living as those who eagerly await Your appearing. Grant that we would endure patiently. Forgive us for how we have grumbled against our brothers before Your face. Forgive us for being forgetful of Your compassion and mercy, so that our hearts have been slow to pray in suffering and slow to sing psalms in cheerfulness. Forgive us also for not availing ourselves of the ministry of the elders and of the body. Grant unto us to grow in all of these areas, and keep us in the way of truth. Thus, save our souls from death, we pray, and cover the multitude of our sins, we ask, through Christ, AMEN!

 Suggested songs: ARP112 “O Praise the LORD” or TPH538 “Take My Life, and Let It Be”

The Deceitfulness of Riches without True Wealth [Family Worship lesson in James 5:1–6]

Why is wealth so dangerous? James 5:1–6 prepares us for the second serial reading in public worship on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that wealth poses the dangers of false security, hoarding, theft, fraud, self-indulgence, betrayal, and murder.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.02.22 Hopewell @Home ▫ James 5:1–6

Read James 5:1–6

Questions from the Scripture text: Whom does James 5:1 address? What does it command them to do? Why? What is the true nature of their supposedly pretty riches (James 5:2)? And of their garments? And of their gold and silver (James 5:3)? What two things will this gold and silver do? What have they done? During what days? About what does James 5:4 now speak? Whose were these wages? What had the laborers done? But what happened to those wages? How were they kept back? What do the wages now do? Whose ears to those wages’ cries reach? What else reaches those ears? Where have these rich lived (James 5:5)? In what way? By this, what have they done, in what sort of day? What else have they done to whom for profit (James 5:6)? What does the righteous man not do?

Why is wealth so dangerous? James 5:1–6 prepares us for the second serial reading in public worship on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that wealth poses the dangers of false security, hoarding, theft, fraud, self-indulgence, betrayal, and murder.

Just reading that list, we see that, the love of money truly is a root of all kinds of evil (cf. 1 Timothy 6:6–10, 1 Timothy 6:17–19). In the context in which I write, believers are more wealthy than nearly any other time or place in the history of the Christian church. How necessary for us to heed this passage!

Weeping over wealth? James 5:1. Most think that they would rejoice and laugh over being rich, but verse 1 says to weep and howl. If our rejoicing is from/in the Lord (cf. Philippians 4:4), then we may use riches rightly (cf. Philippians 4:12). But if riches are our joy, then we are on the brink of devastating misery!

False security, James 5:2-3. The imagery in this verse is of thinking that something is solid but having this hope shattered. They try to use their wealth, but it has been rotting and just crumbles in their hands. When they take it out for trade, it instead witnesses against them. 

They try to put on their fine clothing, but it’s so perforated with holes that they appear impoverished and naked. And that which they touch to their flesh, they find not silky and comfortable but burning like fire. False security is one of the great dangers of wealth. It sprouts wings and flies away (cf. Proverbs 23:5). 

Hoarding, end of James 5:3. All of our days are our last days. The Lord may not return for thousands of years, but He will very soon summon each one of us from this world. We must live as those who have pleasure and purpose in the Lord, and use the things of this world in that manner. 

What folly it is to accumulate for accumulation’s sake! Wealth is not a purpose; it has a purpose. By it, one may enjoy the Lord and His goodness. Using it, one may employ it for the Lord in His service. When we treat it as its own purpose, we let it make a mockery of us.

Theft and fraud, James 5:4. The fields that the laborers of verse 4 were contracted to work have been thoroughly harvested. But the wages that were promised them are still in the pocket of the rich landowner. And how did this happen? By fraud! Some cheating, some deception, some false technicality. 

This is so commonplace now, and apparently it was common then. For, the Spirit reminds them that the Lord of Hosts is listening to those wages and those reapers, who are now crying as Abel’s blood once did. Theft and cheating are brazen atheism: treating the God Who calls Himself “Lord of Armies” as if He does not see us or hear us or care about justice!  But wealth poses this danger; we fall in love with it, and we begin to be forgetful for God, when it will serve the purpose of increasing our wealth.

Self-indulgence, James 5:5. Here is a companion to the hoarding at the end of James 5:3. In this case, however, the wealth is being enjoyed. But it’s being enjoyed “on the earth,” which means something similar here to the “under the sun” of Ecclesiastes. It is being enjoyed as if this world is all there is. But if that is the sort of joy you have now, then it is the only joy that you will ever have. Very soon, the one whose pleasure has been in self-indulgence will come into the pains of hell forever. But how easy wealth makes it to indulge ourselves. The Lord spare us from so living!

Betrayal and murder, James 5:6. It’s amazing here that the just man is not hostile toward this rich person. This character (cf. Matthew 5:39) makes the betrayal in James 5:6 even worse. These rich condemn even such a man as this, simply because it suits their purposes. Not only do they serve their wealth, but their ability to wield power has brought them to a point that their consciences are seared like leather.

What dangers wealth can pose to the believer! The Lord grant to you, dear reader, to know how to be abased and how to abound, to be able to do in Christ Jesus all things that you do (cf. Philippians 4:12–13). 

How have you been tempted to find your security, pleasure, or even purpose in wealth? To what lying, stealing, or cheating has it tempted you? Whom have you been tempted to mistreat for it?

Sample prayer:  Lord, forgive us for how we have trusted in wealth and served wealth. Forgive us our self-indulgence and our mistreating others as if You, the Lord of Hosts, do not see and hear. Grant, instead, that we would rejoice always in the Lord Jesus, and that we would know how to abound in Him, through Whom we ask it, AMEN!

 Suggested songs: ARP112 “O Praise the LORD” or TPH538 “Take My Life, and Let It Be”

The Arrogance of Living for Our Profit Plans [Family Worship lesson in James 4:13–17]

In what should a man spend his life? James 4:13–17 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that a man should spend his life in that which does good before God.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.02.15 Hopewell @Home ▫ James 4:13–17

Read James 4:13–17

Questions from the Scripture text: What do the people addressed in James 4:13 say to themselves? Why are such self-assured plans silly—what don’t they know (James 4:14a)? How weighty and long is their life in this world (verse 14b)? What ought they to say instead (James 4:15)? Since they are not, in what are they actually boasting (James 4:16)? In what should they be spending their lives (James 4:17)? 

In what should a man spend his life? James 4:13–17 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that a man should spend his life in that which does good before God.

How dreadful a thing is our pride (James 4:16)! It makes us judges of God’s law and of our brother (cf. James 4:11) and leads us into living for earthly/worldly profit (James 4:13). Notice that buying and selling and profiting are not the evil here. The passage highlights several evils about the approach in this hypothetical situation.

Assuming that our life is under our control, James 4:14a. We don’t know what will happen tomorrow. There are many plans that we might make that serve God, enjoy Him, and do others good. But, we mustn’t make plans as if we have power in ourselves to bring them about. We don’t know about tomorrow.

Attributing too much to our life in this world, James 4:14b. Our lives in this world are light (“vapor”) and momentary (“a little time and then vanishes away”). We do not resolve this by assuring us of how great our impact may be. 

Attributing too little to what the Lord wills, James 4:15. Rather, we trust that what is weighty and lasting is not a man’s accomplishments (James 4:13-14) but the Lord’s will. Apart from His will, we won’t even be alive tomorrow! If the Lord wills, we will continue to live. If the Lord wills, He will establish and employ our lives’ work in a lasting way. The way of thinking in James 4:13 is completely ignorant of this. It boasts in one’s own work, rather than giving itself to humble diligence in whatever part the Lord wills to give us in His own work.

Assessing what to do by what pleases us, James 4:17. Often, James 4:17 is taken in isolation. Its principle does stand on its own, but it is also for us to heed it in the context of James 4:13. It reveals one last thing about the error in verse 13: this buying and selling and profiting was not because it was good, but rather instead of some other good that ought to have been done. 

We live in a culture in which much that God says is good is set aside for the purpose of profit: marriage, children, living where there is a faithful church, participating well in the life of that church, doing spiritual or temporal good to our brother or our neighbor, etc. 

But it is foolish for those whose lives are short vapors to live for profit. God’s Word establishes priorities that should shape our choices. It overrules what our flesh calls good with what His Word calls good. And if we know the good to do it, but do not do it, that indeed is sin.

What plans do you have? What is your hope for accomplishing them? What gives them lasting significance? How have these plans proceeded from what the Bible teaches you is good?

Sample prayer:  Lord, forgive us for the arrogance of living for earthly profit over-against what Your Word teaches us is good. And forgive us for thinking that we can bring about whatever future we wish. Truly, Your will, O Lord, rules and determines all that will happen. Your will gives to us our very life. Forgive us, and restore us to trusting in You, delighting in You and serving You, we ask through Christ, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH538 “Take My Life, and Let It Be”

Relating Rightly to God, His Law, and His People [Family Worship lesson in James 4:11–12]

Why is speaking against our brother so bad? James 4:11–12 prepares us for the second serial reading in public worship on the Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that speaking against our brother puts us at odds with the law and with God Himself.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.02.08 Hopewell @Home ▫ James 4:11–12

Read James 4:11–12

Questions from the Scripture text: What type of speech does James 4:11 forbid? About whom? What does the one who speaks evil of a brother do to his brother? Of what else does he speak evil? What else does he judge? What is our relationship to the law supposed to be? But what is this man’s relationship to the law instead? With Whom does this put them into competition (James 4:12)? What two things is this other Lawgiver able to do? Who is not able to do either of these things.

Why is speaking against our brother so bad? James 4:11–12 prepares us for the second serial reading in public worship on the Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that speaking against our brother puts us at odds with the law and with God Himself.

A right relation to our brother. “speak evil” (James 4:11) is a combination of the preposition for “against” and the word for “speak.” It definitely has the sense of speaking of someone as if he himself is a form of evil. Note that the Lord’s prophet calls his speakers “brethren” immediately before reminding them that their fellow church member is “a brother.” Shall we consider that brother to be an evil thing, when he has not only been made in the image of God, but also redeemed by Christ and for Christ, and is now in union with Christ? God forbid! 

A right relation to God’s law. It is important to take these two verses together, because the “judgment” in v11 is one that puts us in competition not only with God as judge who acquits/condemns (cf. James 2:4), but with God as “Lawgiver.” In other words, this passage is NOT saying that we are not to tell our brother when he is violating God’s law. Scripture actually commands us to do that (cf. Matthew 18:15; Luke 17:3; Galatians 6:1; 2 Thessalonians 3:15; James 5:20). But note that in those situations, it is our brother to whom we are to speak. 

So this passage is addressing speaking about our brother to someone else. It is addressing when we speak against a brother on account of something apart from violating God’s law. Doing this not only speaks against and judges the brother, but speaks against and judges God’s law, as if it is incomplete. But is that what we are supposed to do with God’s law? Add to it other things as a basis of speaking against a brother? No! We are to be instructed by God’s law and do what it says (cf. James 1:22–25). 

Either we are under God’s law, together with our brother, whom we help as needed; or, we are above our brother and speak against him, in which case we are putting ourselves above God’s law. 

A right relation to God. Of course, putting oneself above the law is especially grievous because of Whose law it is. Adding to His law arrogates to ourselves the status of “co-lawgiver.” But there is only one Lawgiver, and by rights, He could and would have already destroyed us all. Yet, by grace, He has saved those whom He makes righteous through faith in Christ. 

We ought to reverence God, as the One Who would rightly and justly destroy us, and not presume to judge His law as incomplete, speaking against it by speaking against our brother.

And we ought to love God, as the One Who has instead saved us. This means loving and praising His good and perfect law that He has given. And it also means loving and speaking well of our brethren, whom He Himself has loved and saved. Rather than being competitor-judges to God who will be destroyed, we ought to be companion-redeemed with our brothers who are being saved by God!

Refraining from speaking against our brothers is a significant part of the Christian life. If it is not something that you have been pursuing by God’s grace, dear reader, then it is high time that you humble yourself before the Lord. He will give you grace to help cleanse your mouth and purify your heart (James 4:6–10) out of love for the Lord Himself (James 4:3–5) that produces love for your brothers and sisters as well (James 4:1–2). 

Whom, in the church (especially in your home!) do you need most help not speaking against? To whom should you speak, if a brother is breaking God’s law? What else must you not allow to become the basis of thinking ill of another? What are you attempted to add to God’s law as a basis for evaluating others? What should you be doing with God’s law instead? What does God do, in accord with His law?

Sample prayer:  Lord, forgive us for when we have spoken against one another, instead of to one another, when our brother has broken your law. And forgive us for thinking ill of one another on the basis of things other than your law. Forgive us for becoming judges with evil thoughts, rather than submitting ourselves to You, alongside our brethren, and hoping in Your salvation together with them. Grant that we would humble ourselves under Your mighty hand, looking to You to life us up together with them to the joy of delighting in You, which we ask through Christ, AMEN!

 Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”

Mortification by Grace [Family Worship lesson in James 4:6–10]

What is at stake in refusing to indulge ourselves? James 4:6–10 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that refusing to indulge ourselves is really to take our place before God and near to Him.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.02.01 Hopewell @Home ▫ James 4:6–10

Read James 4:6–10

Questions from the Scripture text: What does the Spirit give (James 4:6a)? How much of it? What does He say (verse 6b–c, cf. Proverbs 3:34)? What does God do to the proud? What does God do to the humble? What does James 4:7 command us to do to God? What does it command us to do to the devil? And what will the devil then do? What does submitting to God mean doing (James 4:8)? And what will God then do? In what two areas does this submitting especially take place? What, about us, makes us need to cleanse our hands? What, about us, makes us need to purify our hearts? What does this mean doing with respect to our prior joys (James 4:9)? How does James 4:10 summarize this section?

What is at stake in refusing to indulge ourselves? James 4:6–10 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that refusing to indulge ourselves is really to take our place before God and near to Him.

How believers can humble themselves, James 4:6. We just heard in James 4:5 that the Spirit yearns jealously that we would reciprocate God’s love. It is the Spirit Who pours out God’s love in our hearts to begin with (cf. Romans 5:5). But when we live to indulge ourselves, as if we are our own chief end, we do the exact opposite of loving God (cf. James 4:3-4). 

So now the Spirit gives even more grace (James 4:6a), which He does especially by the Scripture. He has given us Proverbs 3:34, and He blesses to us that Scripture, to show us our smallness so that we will humble ourselves before God. Indulging ourselves is actually a form of arrogance—placing what we desire over what the Lord directs. So, we need grace to be humble—to take our place as creatures who find our purpose and pleasure in our Creator! It is the grace of the Holy Spirit that enables humility.

How believers can resist the devil, James 4:7-8. Just as in the garden, submitting to God (James 4:7a) means resisting the devil (verse 7b). The first Adam failed to do this. He entertained the devil; and in his fall, all man fell. But the last Adam actively resisted the devil, and after three tries the devil fled (cf. Luke 4:13). Now, those who are in Jesus commit, like their Savior, to resisting temptation. Like their Savior, believers commit to submitting to God (cf. Luke 22:42) and finding Him and His will to be their pleasure (cf. Hebrews 12:2). As believers resist Satan to humble themselves to God, this Scripture assures them of a reprieve. It assures them that the devil will flee.

But why will the devil flee? Because submitting to God is drawing near to God. The devil cannot endure the presence of God! If we draw near to God by submission, and He draws near to us, the devil cannot abide with us. We do not resist the devil by stirring up some inner strength from ourselves. We resist him by submitting to God, drawing near to God, Whose strength sends the devil flying from us. And what a sweet way of warfare this is! Many believers desire to draw near to God, but they think it is merely some kindling of affection. Truly there must be affection for Him, but here, drawing near to Him is described in terms of submission and cleansing.

Just as the devil cannot abide in the presence of God, neither can our sin or any competing desire. These, too, cannot be tolerated if we are to enjoy the Lord and His presence. Our hands must be clean from sin. Our hearts and minds must be single-mindedly, purely, set upon the Lord Himself. Drawing near to God is not a pile of emotional mush; it is love for Him that is strong and diligent and courageous and resolved to cleanse our hands from every sin. It is love for Him that refuses any competing desire and brings all right desires into their proper place as an expression of our love, first, for Him.

How believers purse clean hands and pure hearts, James 4:9-10. Drawing near to God is difficult because, in our remaining fleshliness, we enjoy sin or worldliness too much. So, James 4:9 teaches us to declare war on that “joy” (verse 9). What we were apart from Him must be brought low, so that we might be brought before Him (James 4:10a). And it is there that we will find ourselves raised up to inexpressible joy (verse 10b, cf. 1 Peter 1:8). But as long as we are thinking that sin or worldliness are actually pleasure, we will be unable to come before the Lord and have a right view of the joy set before us. So, we need grace to lament and mourn over what had made us laugh and be merry. Can we be merry over that which distanced us from the Lord. No, rather, let us turn that laughter to mourning and that joy to gloom. Then, we will be able to have the true laughter and joy of being lifted up in the presence of God!

What earthly pleasures are you in danger of enjoying for their own sake, rather than as a part of your enjoying the Lord? What sins are you most tempted to hold onto? From Whom can you get the grace to lament and mourn over these things in their resistance to God? How can you draw near to God, instead, and transfer that resistance to the devil? What awaits you, when you do this?

Sample prayer:  Lord, give us grace to humble ourselves before You. We confess that we have made ourselves Your enemies in our pride. We have left ourselves open to the devil by being ok with sin and thinking that we can live for ourselves, alongside living for You. Forgive us, and help us! Make us to count sinful and worldly “pleasure” as actually a great grief! Bring us low in submission, whereby we may draw near to You. And lift us up to that joy that we may have in You, through Christ, in Whose Name we ask it, AMEN!

 Suggested songs: ARP73C “Yet Constantly, I Am with You” or TPH73C “In Sweet Communion, LORD, with Thee”

What Strife and Spiritual Adultery Have to Do with One Another [Family Worship lesson in James 4:1–5]

Why is strife so bad? James 4:1–5 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that strife exposes that we have placed desires not only above other people but above God.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.01.25 Hopewell @Home ▫ James 4:1–5

Read James 4:1–5

Questions from the Scripture text: What do believers have among themselves (James 4:1)? What question does v1 ask about these wars and fights? From what desires do these wars and fights come? Where do these desires war? What happens when we lose the war (James 4:2)? What happens to this lust? What else comes out of their heart? Resulting in what actions? But why don’t they have—what would have been the right way to obtain? When they do ask, what happens (James 4:3)? Why? What is amiss about their asking? What does James 4:4 suddenly call them? What is another name for putting our pleasures first? And what would this friendship with the world make us? With what does James 4:5 now back up this point? 

Why is strife so bad? James 4:1–5 prepares us for the second serial reading in public worship on the Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that strife exposes that we have placed desires not only above other people but above God. 

The closing section of chapter 3 strongly emphasized that a teacher in the church should not be a man given to strife: meekness, no bitterness, no envy, no self-seeking, purity, peace, gentleness, willing to yield, full of mercy, and then the double emphasis upon peace in James 3:18. Now, in James 4:1–5, we see why this is so important. Strife belongs to those who have put their own desires not only above other people, but above God Himself. 

Self-seeking against men. The wars and fights are coming among them (James 4:1a), because of desires to indulge themselves (verse 1b). This means that one battle as already been lost: the war within their members. There is a holy war within each believer, as the Spirit leads his new nature to war against the flesh and its remaining desires (cf. Galatians 5:16–18; Romans 8:13; Romans 6:11–14). So when we find in ourselves a quarreling and battling spirit against our brother, and find ourselves in actual quarrels and battles with our brother, we have already lost the first battle: the war within. 

And if we are losing that war within, we can expect things just to get worse if we indulge a hostile spirit toward our brother. In James 4:2, desire is joined by murderousness and covetousness, inwardly and outwardly, and yet the flesh continues to be unsatisfied. O miserable man who puts indulging himself above pleasing God and finding pleasure in God! And he makes others miserable as well. 

Self-seeking against God. But something worse is happening in the heart of the one who wishes to indulge himself—and not only in his heart but in his life. Whatever it is that he is battling others to have: control, credit, esteem, praise, influence, possessions, relationships, enjoyments… he isn’t bringing his desire to the One from Whom all things must come (end of James 4:2). Why not? Quite likely because the thing for which he is asking is something for which he would be rightly embarrassed to ask! Or, as in James 4:3, perhaps he is asking, but he should have been horrified to ask for such a thing or in such a way. 

It is a wicked, horrible thing to treat God as a means to our end. Will we, the creature, come to the Almighty and seek to indulge ourselves? Will we ask Him to accommodate the things that please us, rather than learning to desire things that please Him? Even for many good things, we might ask in this wretchedly wrong way. God give us grace by His Spirit, that not only would we desire good things according to His Word (and a good name, and even much in the way of earthly resources, are often good gifts from Him)… but that we would desire them because He has taught us that they are good. God give us grace to desire them that we might enjoy His goodness in them, and that we might employ them in His service and for His glory! 

Spiritual adultery. Now we are getting to the true vileness of the self-seeking and self-indulgence that is being expressed when believers are quarrelsome and contentious. We were created for the Lord. We were redeemed for the Lord. We were created and redeemed to find Him incomparably pleasant and satisfying, to see and receive all other goods as a part of enjoying Him and His goodness. But when anything in the cosmos (“world,” James 4:4, James 4:5) becomes something that we use God to get by “prayer” (if such a prayer can even be called that), or something that we disregard God for altogether, then we are adulterers or adulteresses. 

God has given us the great covenant promise, “I will be your God, and you will be My people. ”He has put this covenant relationship into our mouths in the words of the song of songs, which is about the love of loves, “I am my Beloved’s, and my Beloved is mine, and His banner over me is love.” And now, after He has done that, will we find pleasure instead of Him or even apart from Him? Such love of the cosmos is adulterous and even enmity against God (end of James 4:4). 

The Spirit Who leads us in that battle in our members (James 4:1, cf. Romans 8:13; Galatians 5:16–18) is the Spirit Who pours out in our hearts God’s inexhaustible love to us (cf. Romans 5:5). And, in our hearts, He yearns jealously for the love between us and God (James 4:5). This is the love that is behind God’s demand in the second commandment (cf. Exodus 20:5), requiring that we have Him in His way, and not according to our own imaginings that find pleasure in something that is not actually Him. 

Are you miserable? Against whom are you most in danger of indulging hostility and even expressing it? How are you training your mind and heart to enjoy all good things as gifts from the Lord and employ them all in service to the Lord? 

Sample prayer: Lord, thank You for giving us every good and perfect gift. Forgive us for when we live to indulge ourselves. Forgive us for how this produces strife within Your dear bride, the Church. Forgive us for the adultery of desiring anything apart from You, enjoying anything apart from enjoying You, or doing anything apart from serving You. Grant that Your Spirit, Who pours out Your love into our hearts, would continue yearning jealously for the love between us and Yourself, we ask through Christ, AMEN! 

Suggested songs: ARP73C“Yet Constantly, I Am with You” or TPH73C “In Sweet Communion, LORD, with Thee”

The Tongue's Power, Purpose, and Produce [Family Worship lesson in James 3]

Since the Lord’s commandments about the Lord’s works are so important, who should teach them? James 3 prepares us for the second serial reading in public worship on the Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that teachers in Christ’s church should be men who respect the power of the tongue, who are committed to praise and blessing together, and whose conduct exhibits the humility and gentleness that correspond to wisdom and righteousness from God.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.01.18 Hopewell @Home ▫ James 3

Read James 3

Questions from the Scripture text: How does James 3:1 address the readers? What does it urge them not to do? Whom does he include among the teachers? What will he and they receive? Why—who stumbles (James 3:2a)? In how many things? But in what thing, specifically, does every imperfect man stumble (verse 2b)? What would he be able to do, if he didn’t stumble in word? What else can be controlled in this manner (James 3:3)? And what else are controlled by what (James 3:4)? What can the tongue do (James 3:5a)? What else can do what great thing (verse 5b)? What else is a fire (James 3:6)? What is it a world of? What does it defile? What does it inflame? By what is it inflamed? What have been tamed by man (James 3:7)? Which man can tame the tongue (James 3:8)? Why not? What great and glorious use was it made and redeemed for (James 3:9a)? But what exactly contrary use do we make of it (verse 9b)? What makes cursing men so evil—in Whose likeness are men made? And what makes it so irrational (James 3:10)? By what analogies does James 3:11-12 further reinforce the irrationality of this? What must these few teachers be (James 3:13)? What shows their wisdom and understanding—what sort of conduct, and works done in what sort of wisdom? What two things in the heart are contrary to good conduct and the lowliness of wisdom (James 3:14)? What is a man doing, if he has these in his heart but is a teacher anyway? What does this indicate about his “wisdom”—from where does it NOT descend (James 3:15)? What three things characterize it? What do envy and self-seeking produce (James 3:16)? What kind of wisdom does James 3:17 describe? What first characterizes it? What second? What third? What fourth? Of what two things is it full? What two things do not characterize it? Of what fruit, especially, does the wisdom that is from above sow the seeds (James 3:18)? In what manner is the fruit of righteousness sown? What do those who plant it make?

Since the Lord’s commandments about the Lord’s works are so important, who should teach them? James 3 prepares us for the second serial reading in public worship on the Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that teachers in Christ’s church should be men who respect the power of the tongue, who are committed to praise and blessing together, and whose conduct exhibits the humility and gentleness that correspond to wisdom and righteousness from God.

Men who respect the power of the tongue, James 3:1–8. It may be appealing to be a teacher (particularly an elder, a pastor-teacher), but as James well knows, they will be greatly (mega) judged (James 3:1). There is a real danger of someone with an envious, self-seeking heart (James 3:14) ending up as a teacher in the church. It is clear that this is not saying the teaching ministry is for those who do not stumble at all, or even who only stumble a little, because such do not exist (James 3:2a). 

From James 3:2-5, the passage emphasizes just how powerful the tongue is. And from James 3:6-8, the passage emphasizes just how evil the tongue is. A teacher must not be someone who underestimates the power of the tongue or its potential for wickedness. He does not pretend that he is past the risk of doing such damage. He takes the necessity for self-discipline and sanctification with utmost seriousness.

Men who are committed to praise and blessing together, James 3:9-12. Some self-deceived teachers are not so bold as to curse God. They try to keep up appearances, and perhaps they even think that they are good because they bless God (James 3:9a). Note that they even call Him Father! But watch out for a man (especially yourself) who lets himself speak of others in a reviling, despising way (verse 9b). Such a man genuinely disregards the likeness of God (end of verse 9).  

James 3:10-12 hold up to us a mirror in which we ought to see the dreadful inconsistency between reviling men and praising God. Indeed, one who mocks at others should not think that his praise is genuine or genuinely received. But we are made for the praise of God, so let us do so! And if we do so, let us also use our mouths in a way that respects God’s image in them and seeks always to bless them.

Men whose conduct exhibits the humility and gentleness that correspond to wisdom and righteousness from God, James 3:13-18. The language of “wise and understanding” in James 3:13 brings us back to the subject at hand for this entire chapter: qualifications of teachers. What does “good conduct” “show”? “The meekness of wisdom” (verse 13). Lowliness, humility. Good conduct is the opposite of bitterness, envy, and especially self-seeking. 

The way that this section of the passage carefully distinguishes between wisdom from above and earthly wisdom should alert us to the fact that they can be difficult to distinguish from one another. This is very important, if we are to know whether we should be a teacher, or whether we should have someone as our teacher. If a man comes to a wrong conclusion about himself, James 3:14 says that he “boasts and lies against the truth”—very dangerous in light of James 3:1!

If a man has heavenly wisdom, he will be meek (James 3:13), pure (innocent, holy, James 3:17), peaceable (verse 17), gentle (gracious, kind, verse 17), willing to yield (compliant, persuadable, teachable, verse 17), full of mercy (verse 17) and good fruits (verse 17). The last two items in verse 17 take the whole of chapter 2 under the word translated “without partiality” and the whole of chapter three under the word translated “without hypocrisy.” This is a lowly man who treats the smallest and poorest as well as the greatest, and who is the same before God on the inside as he is to men on the outside. 

Earthly wisdom may sound like heavenly wisdom—have many things in common with it. BUT it comes from a person who is self-seeking and ungentle, given to speaking against others. His wisdom comes from himself (sensual, James 3:15) and even from demons (verse 15). It is deeply sobering to consider that a man could be a teacher in the church, think himself wise, be thought of as wise, and his counsel be demonic.

How will we know that a man’s teaching is a casting of the seed that will bear the fruit of righteousness (James 3:18a)? Because he is a peacemaking man, who speaks in peace (verse 18b). Men are drawn, sometimes, to teachers who are brash and ungentle, who make habit of denouncing and despising others. Men even think it honoring to God and helpful to others to speak in this way. So, let us be instructed by this chapter and let it guide us about what we believe or teach as wisdom.

How are you showing a respect for the power of the tongue? How has your use of the tongue demonstrated that it was made for the praising of God? What is your speech to others like? What is your speech about others like? How does your life demonstrate humility, gentleness, and peace?

Sample prayer:  Lord, forgive us! For, we all stumble in many ways. We neither control our tongues, nor our whole bodies. Forgive us, for we have been hypocrites who bless You in one moment and then revile Your image-bearers the next. Forgive us, for we have been envious and self-seeking, while thinking ourselves wise and understanding. Forgive us, for we have not been impartial, and we have been hypocrites. We thank you that Christ has been without partiality and without hypocrisy. Indeed, He did not stumble in a single thing. So, grant that we might be forgiven, and sanctified, for His sake, through Whom also we ask it, AMEN!

 Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH461 “Blessed Are the Sons of God” 

Saving Faith “Works” Because Jesus Makes a Difference [Family Worship lesson in James 2:14–26]

What if a “believer” does not care to obey God’s commandments? James 2:14–26 prepares us for the second serial reading in public worship on the Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that anyone who claims to believe in Christ but remains unchanged does not actually believe in the actual Christ.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.01.11 Hopewell @Home ▫ James 2:14–26

Read James 2:14–26

Questions from the Scripture text: What does James 2:14 first ask about the faith that is being described here? What does it call those whom it is asking? Where did the idea come from, that there was faith? But what is this “faith” without? What does the verse conclude by asking about this “faith”? What hypothetical situation does James 2:15 use as an analogy? What does one of them hypothetically say (James 2:16)? But what does he hypothetically do? What does the end of verse 16 ask about his words? What point is this making about “mere-words-faith” (cf. James 2:17)? What will someone say, to divide the two (James 2:18)? What does this verse challenge that person to show? What is the implication about such faith? What does the writer say that he will show? By what? What does this imply about not only the “someone’s” faith but also about his works? To what new sort of faith does James 2:19 now refer? What particular point of theology does it believe/say? What does the verse say about that theological point? But who else believes it? What do they do, to show that they are not getting any benefit from this theology? How does James 2:20 now address this hypothetical man? What does verse 20 intend to prove (cf. James 2:17)? Who/what does James 2:21 offer for that proof (cf. Genesis 22)? What did Abraham’s works show (James 2:22, cf. Genesis 22:12)? What had previously been said about his standing (James 2:23, cf. Genesis 15:6)? When James 2:24 says “faith only,” what “faith” is it talking about (cf. James 2:14)? What was behind Rachel’s action in James 2:25 (cf. Hebrews 11:31)? How useful is the body in James 2:26? How useful is the “faith” in verse 26?

What if a “believer” does not care to obey God’s commandments? James 2:14–26 prepares us for the second serial reading in public worship on the Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that anyone who claims to believe in Christ but remains unchanged does not actually believe in the actual Christ.

Royal liberty demonstrated by works. In the first half of the chapter, the Scripture had talked about the royal law and the law of liberty. Christ, Who saves, brings the believer into a life of obedience to His commandments. As James 2:1-13 taught, a believer must not show partiality in the church. But if someone does not obey the royal law, has he been made part of the kingdom? And if someone does not obey the law of liberty, has he been liberated? The rest of the chapter now answers, “no.”

Mere words are unprofitable. James 2:14 starts by asking about profit, not because we and our profit are primary, but because Christ is real. A faith that does not profit or does not save cannot possibly actually have been into Jesus Christ, or else our lives would be demonstrating that Jesus doesn’t make a difference. God forbid!

James 2:15-16 is not a lesson on how we need to love one another with more than words. That is true, but it is actually assumed that we know this in verses 15–16: if we are accustomed to loving with mere words and not actions, then we have reached a level of irrationality that these two verses don't even conceive of. Rather, “loving with mere words” is a quite obvious example to show that faith, also, must be more than mere words!

“Dead faith” (faith without works) is no faith at all. When James 2:17 talks about dead faith, it is using “dead” to refer to that which is not actually faith at all! Just as “love” which was mere words was not actually love at all! Reading James 2:18 in light of James 2:14-17, we see that the point is that the person who thinks that faith and works can be separated has neither actual faith nor actual works. The man who proposes to show one without the other may be sure that he has neither. Neither faith nor works can be separated from the other. Without faith it is impossible to please God (cf. Hebrews 11:6), and whatever does not proceed from faith is sin (cf. Romans 14:23).

Merely theological faith is not saving faith. James 2:19 reminds us that accurate theology is not, by itself, saving; or, the demons wouldn’t need to tremble. “God is one” is a reference to the Shema, the fundamental confession of Deuteronomy 6:4, which represents the whole of biblical theology. But the demon that agrees with Deuteronomy 6:4 is still not keeping Deuteronomy 6:5. Accurate theology is not faith, and there will be many in the lake of fire with the devil and his angels, who believed much accurate theology (as the devil and his angels do).

Faith without works is “fool’s faith.” We heard about “fool’s salt” in Matthew 5:13. The word translated “foolish” in James 2:20 not the same word, but it is conveying the same idea. It is actually the word for “empty” or “vain,” and the same word is used in the same way by the apostle Paul in 1 Corinthians 15:2, 1 Corinthians 15:14, 1 Corinthians 15:58 (so much for the idea that there is tension between Paul and James!). Someone who thinks that he has faith without works simply does not have faith at all.

Faith with works is true faith. No, the works do not save. Genesis 22 does not somehow override Genesis 15:6, just as James 2:21-22 do not somehow negate or question James 2:23. Rather, God shows that Abraham was, indeed, justified through faith back in Genesis 15… by sustaining that faith to produce the works in Genesis 22. In justification, God called him His friend. In sanctification, God made him to live like His friend. And this is what produced the works in Genesis 22. This is why Hebrews 11:17–19 presents that very incident as an example of faith. That entire chapter lists example after example of faith being demonstrated by works. 

Friendship with God and union with Christ make a difference. Again, the only works that are actually “good” are works that proceed from saving faith. Saving faith will always demonstrate itself in works and true works can only proceed from saving faith. How could God making Abraham His friend not have made a difference in Abraham? And now, He calls us not only friends but children (cf. John 1:12, 1 John 3:1) through our union with Christ. 

Is it possible that this adoption would not make a difference in our works? Absolutely not! To try to separate works and faith is to discount friendship with God and union with Christ. So, while our works do not justify, any attempt to separate works from faith is hostile to the heart of biblical religion... Namely that God is making sinners into His friends by faith, that God is uniting sinners to His Son by faith! 

No ”faith only” faith. Though faith alone justifies, it is not actually faith if it is alone. The word “justified” can mean “vindicated,” as it may in James 2:24. But it really is just concluding the thought that began in James 2:14: that without works, there actually isn’t any faith.

James 2:25 picks another evidence listed in Hebrews 11 (cf. Hebrews 11:31)—perhaps selecting Rahab precisely because no one would have believed the words of this harlot if there were not actions demonstrating the genuineness of the words. 

James 2:26 makes a new comparison. It would be ridiculous to say that someone is still alive, after the soul has departed, just because their body is still there. So, it is also ridiculous to say that somebody has faith when there are no works together with that faith. Without the soul the body is not alive, and without works the faith is not alive. 

How is your friendship with God and union with Christ being displayed in your life? What difference has He made in you? 

Sample prayer:  Lord, forgive us for the extent to which we treat faith in You as if it is merely an idea, or words, or accurate theology. In Your powerful and loving salvation, You turn sinners into Your friends, and even into Your children. Forgive us for assuring ourselves that we are Yours, even when we are comfortable living for ourselves. Grant unto us repentance. Work in our lives so that our own works will show the difference that You make when You save. For we ask this all through Christ, AMEN!

 Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH461 “Blessed Are the Sons of God”

Partiality in the Church? [Family Worship lesson in James 2:1–13]

Why must believers be kind to all other believers? James 2:1–13 prepares us for the second serial reading in public worship on the Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that believers must learn to treat each other according to Christ’s own treatment of us and them.(click here to DOWNLOAD mp3/pdf files of this lesson)

2024.01.04 Hopewell @Home ▫ James 2:1–13

Read James 2:1–13

Questions from the Scripture text: What does he call them in James 2:1? What does he tell them not to hold? Faith belonging to Whom? Of what is Jesus Christ the Lord? With what mustn’t they hold this faith? Who might come into the assembly (James 2:2)? With what accessories and clothes? Who else? With what clothes? What might they do to the one in the fine clothes (James 2:3)? What might they say to him? And what might they say to the poor man? What would they have shown (James 2:4)? Among whom? What would they have become? With what sort of thoughts? What does he urge them to do in James 2:5? About Whom does he ask? Whom has God chosen? In/of what are they poor? In what are they rich? Of what are they heirs? To whom has God promised this kingdom? But if they have behaved this way to the poor man, how does their treatment of him correspond to God’s treatment of him (James 2:6)? But who actually do mistreat them? In what way? What else do the rich do (James 2:7)? What law should they fulfill (James 2:8)? Where can they find this law? Whom does it say to love? In what way? What might they be showing instead (James 2:9)? What do they commit in this case? What convicts them? What do they call it? What might someone keep (James 2:10)? With what exception? Of what is he guilty then? What has God said (James 2:11)? What does breaking either of these make someone? What two aspects of life do James 2:12 cover? What will the law do to them? What is the law called, here? What doesn’t judgment show to whom (James 2:13)? What triumphs over judgment? 

Why must believers be kind to all other believers? James 2:1–13 prepares us for the second serial reading in public worship on the Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that believers must learn to treat each other according to Christ’s own treatment of us and them.

Partiality and the Lord of glory, James 2:1-7. If the Lord of glory (James 2:1) has stooped down to do us good, then why would we favor any mere man as if he is glorious (verse 1b), and why would we shrink from reaching down to someone that the world despises, when the Lord did not shrink from humiliating himself for their sake and ours (James 2:2-3)? The judging in James 2:4 is a judging of value—and it is most certainly evil to disagree with the Lord Jesus on a believer's value (James 2:4).

James 2:5 reminds us that being poor in this world is no obstacle to God’s choosing one to be rich in faith. This verse is probably making the point as 1 Corinthians 1:26–31. God has, in the freedom of His electing unto salvation, chosen to elect a disproportionate number of those whom He also makes poor. 1 Corinthians 2 is still on the same subject, when 1 Corinthians 2:8 calls Jesus “the Lord of glory.” In both places, the Spirit uses the same language to make the same points.

Being rich is spiritually difficult. Not only does the Scripture make the observation that comparatively few of them are chosen; but, apart from this grace, riches put a man in a position where he feels that he has some power and glory of his own. Of course, the flesh takes advantage of this power and glory by oppressing even believers (James 2:6) and even blaspheming their Lord (James 2:7). Sennacherib and the Rabshakeh (Isaiah 36) are not alone in this. They are joined by all who feel strong and rich in themselves throughout history. Was this not the issue for the church of Laodicea (Revelation 3:14–22)? In the cultural context in which I currently write, is this not a significant issue for us?

Partiality and the Law of the Kingdom, James 2:8-11. Just as the conduct of the Lord of glory in James 2:1 established in the principles of this passage, so now James 2:8 points us to our King and His royal law. When we receive the law from Jesus’s lips and Jesus’s hands, we are not only receiving the royal law that describes our King’s royal requirements (and what we who love the King therefore love to give Him). We are also receiving the royal law that is so-named because its principles are an expression of our King's royal character.

So, James 2:8-9 remind us that the teaching of this passage is not just “best practices for welcoming churches,” but the royal law of Christ's kingdom. Those who show partiality are not just in poor taste or clumsy at “doing” church. They are in violation of the laws of the King of the church. James 2:10-11 go on to make the point that this law that they violate is the same law that forbids adultery and murder. So the church member who prefers the rich to the poor, or vice versa (cf. Leviticus 19:15), is on the same legal footing before King Jesus as the murderer or the adulterer or the profaner of the Lord's Day. He is a transgressor of the law.

Partiality and the Liberty of Mercy, James 2:12-13. Finally, the language of James 2:12-13 reminds us not of the law's relationship to Jesus, but the law's relationship to those whom Jesus has saved. In our relationship to the law, we see just how much Christ has won our liberty! Not only are we freed from guilt and the sentence of death, but we have also been freed from our flesh. 

We have been freed from the dominion of sin. We have been freed from hating the law. We are freed from being in ourselves and brought into Christ Himself. In Him, and in this liberty, we love the law and have been enabled to begin keeping it. The law becomes a sort of judge (James 2:12) that no longer condemns; it even commends (!) what Christ produces in genuine believers: in this case, namely, mercy. 

But if we are not those who show mercy, then the law exposes that any idea of ours that we had been saved was actually a delusion. Its judgment will be without mercy to those who do not have Christ, and therefore who have shown no mercy of their own. Faith without works is dead, because if there are no works (in this case, no mercy) there can have been no union with Christ; there was no faith. And the rest of this chapter will be occupied with this subject.

Who in your family are people tempted to esteem little or mistreat? How must you esteem and treat them? Who already has done so? Whose law requires you to do so? Who in your family are people tempted to esteem little or mistreat? How must you esteem and treat them? Who already has done so? Whose law requires you to do so? 

Sample prayer:  Lord, forgive us for how often we have dishonored others whom You have chosen to make rich in faith. We are so easily impressed with earthly impressiveness—treating those who seem to be something better than those who don’t. O, forgive us! For, when we do this, we forget the glory of Christ, Who has joined all believers to Himself. We make ourselves judges with evil thoughts. Forgive us, and make us merciful like our Lord Jesus, through Whom we ask it, AMEN!

 Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH461 “Blessed Are the Sons of God”

Father's Word-Work in His Children [Family Worship lesson in James 1:19–27]

How do believers reflect the character of their Father of lights? James 1:19–27 prepares us for the second serial reading in public worship on the Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that God works in believers by His implanted Word to make them humble, gentle, steady, pure, and fruitful.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.12.28 Hopewell @Home ▫ James 1:19–27

Read James 1:19–27

Questions from the Scripture text: What does James 1:19 call the reader? For which men does it give a command? What does it say about hearing? Speaking? Becoming angry? Whose wrath cannot do what (James 1:20)? What two things are believers to lay aside (James 1:21)? How much of each? What are they to receive? How is this Word conveyed to them? In what manner are they to receive it? What is it able to do? What two ways must they engage the Word (James 1:22)? What are they doing to themselves if they leave off the doing part? 

How do believers reflect the character of their Father of lights? James 1:19–27 prepares us for the second serial reading in public worship on the Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that God works in believers by His implanted Word to make them humble, gentle, steady, pure, and fruitful.

The Father of lights and the beloved brethren that He brought forth. “Beloved brethren” ties James 1:19 back to James 1:16-18. The constancy and character of the Father of lights should shape the constancy and character of his children who are lights upon the Earth. So James 1:19-20 describes not only a heavenly-Father-like gentleness (as brought out in being “slow to become angry”) but a heavenly-Father-like steadiness (as brought out in being “quick to hear and slow to speak”). 

If our flesh gets heated, this will fail to produce “the righteousness of God”—neither in the sense of making us to be more like our Father of lights, nor in the sense of bringing about true justice in relationships or spheres upon the earth.

Where Father-like steadiness comes from. If this steadiness is going to be outward (in our interactions with men, James 1:19), then it first must exist inwardly (in the singlemindedness and purity of our own souls, and in our interactions with God, James 1:21). Filthiness, or impurity, introduces variation to the purpose and pleasures and principles of our life. It all must be laid aside as we pursue an inward consistency that comes from God. 

If we want the “overflow” (surplus) of our heart to become godly, it will come by God’s work in implanting the Word into us. As Jesus taught in the parable of the soils (cf. Matthew 13:1–23), this requires us to receive the Word meekly (humbly, soft-heartedly, as here), which includes/involves receiving the Word deeply and undistractedly.

How we know that we are meekly receiving the implanted Word. And since God has appointed His word as the means by which He produces consistency in the heart, it comes from a consistent meekness before His word. The second half of James 1:21 corresponds to what our Lord prayed for us in John 17:17. 

But while inward consistency and meekness before God's Word is primary and prerequisite, it must not be isolated from the outward conduct. If it is not being worked out from the heart in the life, then we can be sure that it our idea that the Word is being worked into our heart is a self-deception (James 1:22)!

Notice that in James 1:23-25, we are not to think that we will be blessed “by” what we do, but rather “in” what we do. The blessing comes by God and His word. The one who is merely a doer is not the blessed one. The blessed one is the one whose “doing” is a “continuing” in the law of liberty—proceeding to live according to that word that he has received from his Savior, his Liberator, Who uses the Word to work in him. 

We must receive the law as a personal interaction with the God Who has saved us, and is saving us, rather than as a sort of contract, by which we could somehow obligate God (!) through our works. When we receive the law as personally received law from the God who has saved us, and is saving us, then the law becomes, for us, not a law of bondage but a law of liberty, as James 1:25 calls it.

Real, useful religion. James 1:26-27 proceed to tell us about “pure and undefiled religion”—religion that is freed of the "all filthiness" from James 1:21.  True religion, in which the Father uses His Word to work us into His likeness, into Christ’s likeness. This includes not just keeping oneself unspotted from the world (James 1:27c), and noticing with special care, those whom God himself notices and visits with special care, namely orphans and widows (verse 27b), but especially godly use of the tongue (James 1:26). 

So James 1:19 began the section addressing the tongue, James 1:26 identifies tongue sin as a litmus test for the heart deception of the mere hearer from James 1:22, and the bulk of chapter 3 will be spent upon the tongue and its sinfulness as an indicator of the heart-fountain out of which the speech is overflowing. So also, here, an unbridled tongue is evidence that whatever religion we think we have is actually a useless delusion (James 1:26).

In what situations do you most need to work on slowness to speak and slowness to anger? What kind of encounter with the Word does God use to produce that? How are you going to approach listening to sermons, in light of this passage? What has been your strategy for turning what you hear in the preaching into a plan of action? How have you been going about evaluating whether you are keeping those vows to the Lord?

Sample prayer:  Lord, we thank You for being a Father of constant light to us. Forgive us for how impure, mixed, and unsteady is our walk with You. Forgive us for how this unsteadiness presents itself in being easily angered and quick to speak. Forgive us for how often we have sat under Your Word not with humility and receptivity but with dullness and even resistance. Forgive us when we do not receive it as from You and for our liberty. Forgive us for when we have heard it, but then we act as if You and Your Word make no difference in our lives. Forgive us for forgetting orphans and widows. Forgive us for allowing ourselves to be defiled by the world. Truly, Lord, Your Word exposes our remaining sin. Forgive us and cleanse us, we ask, through Christ, AMEN!

 Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH461 “Blessed Are the Sons of God”