“tactics of self-protection quench the work of the Holy Spirit”
Download discussion questions: James 1:22-2:7
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I encourage you to look at the passage in James before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
James begins his letter with a variety of powerful but general lessons: finding joy during trials (v. 2), not being double-minded (v. 8), relating to rich and poor (v. 9), not being deceived about God’s character (v. 16), being patient listeners (v. 19). Now he intensifies those instructions, applying the lessons to increasingly specific situations.
Receiving a Face
Our group’s attention was first drawn to James’s strong words about favoritism. He uses a graphic word picture, literally, “receiving a face” (προσωπολημψία, prosōpolēmpsia) for “judgment based on outward appearance.”[1]
Clearly the favoritism James has in mind is economic, the preferential treatment of rich over poor, even (especially) in church assemblies. Since James is writing to a widely dispersed audience (James 1:1), we discussed the possibility that this was a common issue. It could be severe among Jewish Christians experiencing persecution that contributed to their dispersion. One member of our group pointed out that a wealthy person in the congregation would be seen as a possible source of relief for the majority of poor believers.
Someone else suggested that the tendency toward self-interested partiality is part of our fallen, self-obsessed nature. The comment included the observation that this was one of many “punches” that James throws that catch us off guard and are impossible to ignore. That led to discussion about other forms of partiality we fall into, mostly “snap judgments” based on first impressions. Attitudes based on clothing style or hair color or number of tattoos can get in the way of any attempt at relationship. A person pointed to the “evil thoughts” (2:5) as the “snap judgments” we have. Another comment referred back to James 1:14 about temptations coming from our desires – including desires for status, reputation, self-respect, and anything else that might feed partiality.
Another question was, “Is all partiality wrong?” followed by “What about God’s sovereign election? Isn’t He showing partiality?” But God’s choice is not based on appearance. In fact, His sovereign grace is based only on His will, not on any merit or value in the objects of His love (Romans 5:6- 10; 1 John 4:10, etc.). The three other NT uses of the word for partiality all refer to the complete absence of favoritism in God (Romans 2:11, Ephesians 6:9, Colossians 3:25).
The partiality that James condemns is self-obsessed, motivated by something that would benefit us. The reward might be financial, or an increase in our status or reputation, or simply a boost to our self-image. That shallow preference for personal gain undermines and destroys genuine relationships. In sharp contrast, God’s gracious election establishes the only possible basis for a relationship with Him.
One person proposed an appropriate title for the passage as, “Get Over Yourself.” The title fits those who “think themselves religious” enough to judge the value of other people. The self-centered “evil thoughts” that are behind the sinful partiality are in such sharp contrast to any Christian’s faith. James focuses on the contrast between personal favoritism and “our Lord Jesus Christ, the Lord of Glory” (v. 1). That extended and expressive title is a reminder that “it’s not about us.”
Religious Thinking
The reminder to “Get Over Yourself” brought our conversation back to verse 26 and “anyone who thinks he is religious.” We agreed that the words “religious” or “religion” are generally unpopular today. Several of us noted the awkwardness of the common question, “Are you religious?” Another person noted that several respected Christians over the centuries (Jonathan Edwards, John Owen, et al.) generally used “religion” as a synonym for Christianity, but that practice would be unusual today. We considered other possible substitutes.
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- Anyone who thinks himself saved…
- Anyone who thinks himself faithful…
- Anyone who thinks himself spiritual…
- Anyone who thinks himself enlightened…
- Anyone who thinks himself walking with the Lord…
The word James uses for religious (θρησκεία, thrēskeia) is used in only two other New Testament books.
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- In Acts 26:5, Paul describes his Pharisee party in the Jewish “religious” system.
- In Colossians 2:18, Paul condemns the “worship” of angels.
Both of those examples, noted our group, seem to emphasize the externals of tradition or ritual. Perhaps James is making the point that the forms of religion by themselves are inadequate.
James is not polemicizing against religious ritual per se but against a ritual that goes no further than an outward show and mere words.[2]
James has already introduced the topic hearing and speaking (v. 19). And he emphasized doing and not just hearing God’s commands (v. 22). Now he brings those threads together to clarify important outward signs of genuine piety. He begins with the tongue, using another vivid picture of a bridle, “the instrument by which the rider controlled his horse.”[3]
A comment from our group connected James’s words with the words of Jesus. “For the mouth speaks out of that which fills the heart” (Matthew 12:34b; Luke 6:45). Our words are sure indicators of our hearts and of our “religion.” That may be why James says that failure to “keep a tight rein” (NIV) on the tongue deceives (or “cheats”[4]) the heart. We can “trick”[5] ourselves into believing we are more pious or spiritual or mature than we actually are, but our words will continue to expose the reality.
Again, James’s words have a powerful impact. We talked about how our words often seem out of control. Even more tragic are the ways we justify those unbridled words, all the time thinking ourselves “religious.”
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- Gossip seems justified when camouflaged as a “prayer request.”
- Cutting sarcasm or even direct insults seem justified when sufficiently provoked by others because “they deserve it.”
- Humor seems justified even when it interrupts or ends a significant interaction, a conversation that matters, “just to lighten the mood.”
We spent most of our remaining time considering those last two types of unbridled words, sarcasm and humor.
A member of our group had talked earlier about difficult family relationships and the constant “digs” and criticism from siblings. In such circumstances the tongue can be especially difficult to bridle.
Reigning in untimely or inappropriate humor can be equally difficult. Sometimes a comic aspect of a serious subject comes to mind. Since humor often depends on timing, the desire to make the comment immediately is strong. Thoughtful consideration is avoided. The internal question, “Is this really helpful?” is intentionally ignored.
Sarcasm may end (or escalate) an argument. Humor can sidetrack an uncomfortable conversation. Ridicule may defeat the other person, and a discussion won’t go too deep if we make it into a joke.
These tactics of self-protection quench the potential work of the Holy Spirit. We discussed how difficult situations give us unequalled opportunity to display the character of Christ. Sarcasm and silliness fall far short. Someone pointed out that a Christlike response can communicate the reality of the gospel more effectively than the most persuasive apologetic. A thought-provoking question instead of a frivolous comment can turn an awkward discussion into a conversation that matters. Genuine concern for what God may be doing (in us and in the other person) can overcome the “evil thoughts” and the desires that “lure and entice” an untamed tongue.
Themes in James
A bridled tongue begins James’s overview of the genuinely “religious” life. He adds two more criteria:
We didn’t continue our discussion into these topics because of time constraints. Plus, we had enough to think about already from the passage.
But it is certain we will have more opportunities to explore James’s wisdom in these areas.
James suggests three ways in which believers can do the word/law. These three manifestations of obedience to the word introduce or touch on key ideas that James will return to again the letter:
• controlling the tongue – (1:19-20); 3:1-12; 4:11-12
• concern for the “helpless” – 2:1-13,15-16; cf. 5:1-6
• avoidance of “worldliness” – 4:4-10[8]
[1] Chris A. Vlachos, James: Exegetical Guide to the Greek New Testament (Nashville: B&H Academic, 2013), 67.
[2] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 96.
[3] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 96.
[4] W. E. Vine, Merrill F. Unger, William White, Jr., “Deceit, Deceitful, etc.,” Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville: Thomas Nelson Publishers, 1996), 151.
[5] https://www.billmounce.com/greek-dictionary/apatao
[6] https://www.biblegateway.com/verse/en/James%201:27
[7] https://www.biblegateway.com/verse/en/James%201:27
[8] Douglas Moo, The Letter of James (Grand Rapids, Michigan: William B. Eerdmans Publishing Company. 2000), 95.