Sermon and Worship Resources

James 3:13-18 · Two Kinds of Wisdom

13 Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom. 14 But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. 15 Such "wisdom" does not come down from heaven but is earthly, unspiritual, of the devil. 16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 18 Peacemakers who sow in peace raise a harvest of righteousness.

Kudzu Frittata

James 3:13-18

Sermon
by Leonard Sweet

Ever had someone accuse you of "running around like a chicken with its head cut off"? Back on the farm, the quickest, easiest way to do in the chicken chosen for Sunday supper was to grab the un-suspecting bird by its feet, whack it down on a nearby stump, and with one axe blow, lop off its head. The decapitation was often so fast that the poor chicken's body wouldn't catch on right away to the fact that brain-central was now gone and it was dead. Hence the headless chicken would run frantically and senselessly about for a few seconds before it finally collapsed.

We've all had times when we have three day's worth of chores, errands, deadlines, and responsibilities to finish in one day's time. As surely as that axe chop, such a day can transform us into frantically flapping, headless chick…

ChristianGlobe Networks, Collected Sermons, by Leonard Sweet

Overview and Insights · Wisdom Demonstrated through Actions (3:1–4:17)

This central section of the letter deals with wisdom, specifically how wisdom is demonstrated through our speech (or the “tongue”). James warns people against presuming to be teachers, since that role relates directly to speech and carries both great responsibility and additional accountability (3:1–2). In 3:3–6, James provides three illustrations of the power of the tongue: bits that control horses, rudders that control ships, and sparks that start forest fires. Our speech has great potential for bringing good or causing evil. Unlike the animal kingdom, our speech is untamable (3:7–8), and unlike nature, …

The Baker Bible Handbook by , Baker Publishing Group, 2016

James 3:13-18 · Two Kinds of Wisdom

Commentary · Peaceable Relations among Christians

Although a chapter break occurs in the middle of this section, 3:13–18 and 4:1–3 are closely related. They both analyze and condemn the bickering that is apparently all too common among James’s readers. The first paragraph approaches the problem by contrasting two kinds of wisdom. There is, on the one hand, the “wisdom” that is “earthly, unspiritual, demonic” (3:15). It is characterized by “bitter envy” and “selfish ambition” (3:14). The word “envy” could also be translated “jealousy” and probably connotes here the prideful spirit of competition for favor and honor that so …

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Dictionary

Direct Matches

Devil

In Gen. 3 the serpent entices humankind to sin. Not until Rev. 12:9 are we told explicitly that the serpent is Satan.

In the OT, “evil spirit” may be a heavenly being sent by God (1 Sam. 16:14 23; 18:10; 19:9; cf. 1 Kings 22:22–23). The OT engages in extensive rebuke of the superstitions of the surrounding nations that included belief in demons (Deut. 32:17; Ps. 106:37; perhaps Isa. 13:21; cf. Rev. 18:2).

Jesus’ encounter with the devil in the wilderness recalls Adam and Eve’s encounter with the serpent in Eden. The setting, significantly, is now a wasteland. The second man to walk the earth with no sin claims the right to take back the dominion that Adam passed to the serpent. Jesus can have the whole world (without the cross) if only he will submit to the devil’s rule (Luke 4:5–7). Jesus rejects the offer. Later, he sees Satan’s fall from heaven to earth (Luke 10:18; cf. Rev. 12:5–12). Whereas once the devil had access to God’s courtroom, now his case is lost. His only recourse is murderous persecution. Between the ascension of the Son of Man (Acts 1:9) and the final judgment, this is understood to be the experience of Christ’s people (Dan. 7:25; Rev. 12:17; cf. 1 Pet. 5:8).

Whereas the OT provides sparse information about Satan and his angels/demons, the NT opens with an intensity of activity. Demons are also called “evil spirits,” and they are associated with physical illness, madness, and fortune-telling. In Acts 17:22 Paul describes his pagan Athenian listeners as “demon-fearers” (NIV: “religious”). Jesus’ miracles demonstrate his lordship over Satan’s regime as the demons flee in terror before him (Mark 1:23–26; 5:1–15). According to Paul, Christians are temples of the Holy Spirit (1 Cor. 6:19), and John urges believers to “test the spirits to see whether they are from God” (1 John 4:1), assuring them that they need not fear Satan or his forces, “because the one who is in you is greater than the one who is in the world.” (1 John 4:4). On judgment day Satan will be cast into the lake of fire (Rev. 20:14–15) along with all of God’s enemies.

Fruit

Literally, fruit is the seed-bearing part of a plant. It constitutes an important part of the diet in the ancient Near East. Common fruits are olives, grapes, and figs, though many other varieties of fruit are also available, including apples, apricots, peaches, pomegranates, dates, and melons. Fruit trees play a prominent role as a food source in God’s creation and preparation of the garden of Eden (Gen. 1 3). The law prohibits the Israelites from cutting down their enemy’s fruit trees (Deut. 20:19). The abundance of fruit trees characterizes the land that God has prepared for Israel (Deut. 8:8; Neh. 9:25) as well as the final restoration (Ezek. 47:12; Joel 2:22; Rev. 22:2).

One aspect of fruit is that it grows from a plant. This use of the term is often extended to represent what emerges from something else. Thus, fruit may represent offspring, whether human or animal (Deut. 7:13; 28:4), one’s actions (Matt. 7:16–20), the result of one’s actions or choices (Prov. 1:31; 10:16; Jer. 17:10), or words coming from one’s mouth (Prov. 12:14; Heb. 13:15). In the NT especially, producing much fruit symbolizes performing deeds that are pleasing to God (Matt. 3:8; 13:23; Mark 4:20; John 15:16; Rom. 7:4; Col. 1:10). Those who live by the Spirit produce the fruit of the Spirit (Gal. 5:22–23). The apostle Paul speaks of the first converts in a particular region as being firstfruits, probably referring to their conversion as the result of the gospel being preached in the area (Rom. 16:5; 2 Thess. 2:13).

Glory

The tangible presence of God, experienced as overwhelming power and splendor. The main Hebrew word referring to glory, kabod, has the root meaning “heavy” (1 Sam. 4:18), which in other contexts can mean “intense” (Exod. 9:3; NIV: “terrible”), “wealthy” (i.e., “heavy in possessions” [Gen. 13:2]), and “high reputation” (Gen. 34:19; NIV: “most honored”). When used of God, it refers to his person and his works. God reveals his glory to Israel and to Egypt at the crossing of the sea (Exod. 14:4, 17 19). He carefully reveals his glory to Moses after Israel’s sin with the golden calf in order to assure him that he will not abandon them (33:12–23).

In the NT the glory of God is made real in the person of Jesus Christ (John 1:14; Heb. 1:3). He is, after all, the very presence of God. When he returns on the clouds, he will fully reveal God’s glory (Matt. 24:30; Mark 13:26; Luke 21:27).

Harvest

The harvest was a major event on the yearly calendar of Israel’s agrarian society (Lev. 25:11; Judg. 15:1; Ruth 1:22; 2 Sam. 21:9 10). Life was dependent on the harvest. As a result, God set certain rules with respect to the harvest to help the Israelites keep proper priorities. Every seven years and every fiftieth year, the people were to give the land a rest (Exod. 23:10; Lev. 25:20–22). The people were to rest on the Sabbath, even during the harvesttime (Exod. 34:21). Some portions of crops were to be left in the field so that the poor might have food (Lev. 19:9; 23:22; Deut. 24:21). The people were to acknowledge God as the source of the harvest by offering the first of the produce (Lev. 23:10). Celebrating the harvest was commanded (Exod. 23:16; Deut. 16:15; Isa. 9:3). Planning for the harvest was a mark of wisdom (Prov. 6:8; 10:5; 20:4). Even as a good harvest was the blessing of God (Ps. 67:6; Isa. 62:9), so a bad harvest was a curse from God and the plight of a fool (1 Sam. 12:17; Job 5:5; Prov. 26:1; Isa. 18:4–5; Jer. 8:13, 20; Joel 3:12; Mic. 6:15). Failure to acknowledge God for the harvest was a sin (Jer. 5:24).

The harvest is often used in Scripture as an analogy. The prophets talk about the negative harvest of idolatry (Isa. 17:11). Israel is called the firstfruits of God’s harvest (Jer. 2:3). Hosea uses the idea of harvest to indicate that God’s people have a future (Hos. 6:11). In the Gospels, the harvest is used as an analogy for those needing to hear the good news (Matt. 9:37–38), for the end times (Matt. 13:24–30; Rev. 14:15), and for a lesson about unfaithful leadership (Matt. 21:33–46; 25:24). In the remainder of the NT, the harvest analogy usually refers to Christian growth and salvation (Rom. 1:13; 1 Cor. 9:10–11; 2 Cor. 9:10; Gal. 6:9; Heb. 12:11; James 3:18).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.

Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1 Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1 Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1 Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1 Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2 Sam. 24:10; 1 John 3:20 21).

It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Heaven

The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.

Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).

Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).

Humility

In the OT, humility often refers to people of low social status, the disenfranchised, and those who suffer oppression and poverty (e.g., Prov. 22:22 23; Amos 2:7; Zech. 7:10). Scripture sometimes associates those socially marginalized with the ethical dimension of humility, thus making the social status equivalent to a subjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9; Zeph. 3:11–13). Social humiliation, however, does not necessarily lead to humility as a virtue. In a number of instances in the OT, the two remain distinct. In its subjective quality, humility involves submission to one in authority, usually to God (Exod. 10:3; Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasions humility is related to the act of repentance before God (e.g., Zeph. 2:1–3). When paired with “fear of the Lord,” humility implies a person who lives in a posture of pious submission before God (Prov. 15:31–33; 22:4).

Such is the case with Moses, whom the writer of Numbers describes in the following way: “Now Moses was a very humble man, more humble than anyone else on the face of the earth” (Num. 12:3). Moses’ humility in this situation is displayed in his intimate relationship with, and by his submissive attitude toward, the sovereign God (12:4–9).

In the NT, Christians take Christ as their model of humility (Matt. 11:29; Phil. 2:6–11). The NT writers also call on Christians to humble themselves before God (James 4:10; 1 Pet. 5:5–6) as well as others, including their enemies (Rom. 12:14–21; Phil. 2:3).

Mercy

Mercy is a distinguishing characteristic of the nature of God. God is called “the Father of mercies” (2 Cor. 1:3 NRSV [NIV: “Father of compassion”]). God is “rich in mercy” (Eph. 2:4; cf. 2 Sam. 24:14; Dan. 9:9). God’s mercy was demonstrated in his covenantal faithfulness to his people (1 Kings 8:23 24; Mic. 7:18–20). God redeemed the oppressed Israelites from slavery under Pharaoh because of his mercy, which was stirred when he heard their groaning and cry for help.

Jesus Christ lived a life full of mercy. He is, in a sense, the bodily manifestation of God’s mercy. Jesus expressed deep mercy whenever he saw the sick and the lost. The writers of the Gospels describe Jesus’ demonstrations of mercy when he healed the blind, the lame, the deaf, the leprous, the demon-possessed, and the dead (Matt. 9:36; 14:14; 20:34; Mark 1:41; 5:19; 6:34; 8:2; Luke 7:13; John 11:33). Jesus especially had compassion on the crowds, who did not have a spiritual leader, and he compared them to “sheep without a shepherd” (Matt. 9:36).

What is the proper response to God’s mercy and compassion? God expects believers to show the same kind of mercy toward other people. One of the best examples is the parable of the unmerciful servant (Matt. 18:23–35).

Righteousness

Righteousness is an important theme in both Testaments of the Bible. The concept includes faithfulness, justice, uprightness, correctness, loyalty, blamelessness, purity, salvation, and innocence. Because the theme is related to justification, it has important implications for the doctrine of salvation.

Being careful to avoid imposing Western philosophical categories onto OT texts, we may say that the core idea of righteousness is conformity to God’s person and will in moral uprightness, justness, justice, integrity, and faithfulness. Behind the many and varied uses of righteousness language in the OT stands the presupposition that God himself is righteous in the ultimate sense (e.g., Ezra 9:15; Isa. 45:21; Zeph. 3:5). Righteousness is the expression of his holiness in relationship to others (Isa. 5:16), and all other nuances of righteousness in the biblical texts are derived from this.

Related to humans, righteousness is often found as the opposite of wickedness. Righteousness often occurs in evaluative contexts, where it relates to proper conduct with respect to God, the order of the world as he created it, the covenant, or law (e.g., Deut. 6:25). God reigns in righteousness and justice (e.g., Ps. 97:2), and humans should align their conduct with this righteous reign. Righteousness can be expressed as personal integrity with phrases such as “my righteousness” (2 Sam. 22:21, 25; Ps. 7:8) and “their righteousness” (1 Sam. 26:23). Unrighteousness is found in poetic parallel to injustice (e.g., Jer. 22:13); the unjust are parallel with the wicked (Ps. 82:2).

Righteousness language is more rare in the Gospels than one might expect in light of OT and Jewish intertestamental usage. These references fit with the Jewish setting: righteousness is required of God’s people, and unrighteousness is to be avoided. Righteousness is proper conduct with respect to God or Torah (Matt. 21:32) in contrast to wickedness (Matt. 13:49). Righteousness could be conceived as one’s own (e.g., Luke 18:9) and has its reward (Matt. 10:41). While the specific terms related to righteousness are infrequent in the Gospels, the broader concept of conformity to God’s will is widely apparent in calls for repentance, personal moral uprightness, mercy, and concern for the marginalized. The NT Epistles continue these general strands of the concept. Righteousness is related to personal conduct (1 Thess. 2:10; 1 Tim. 6:11; 2 Tim. 2:22; 1 Pet. 2:24) and is contrasted with wickedness (2 Cor. 6:14); it is a matter of doing, not knowing (Rom. 2:13). An example of righteousness in doing is the kindness shown by the prostitute Rahab, who hid the Israelite spies (James 2:25).

The NT does signal some new dimensions related to righteousness. In the Sermon on the Mount (Matt. 5 7), Jesus extends the requirements of righteousness to conformity to his own teaching and directives, a shocking display of authority. In his mission to call sinners rather than the “righteous” (e.g., Mark 2:17), Jesus implicitly questions the righteousness of the “righteous.” In similar manner, personal righteousness in terms of a righteousness of one’s own is negative in the NT (Rom. 10:3; Phil. 3:6; cf. Luke 18:9).

The NT continues the OT theme of righteousness as it relates to God himself. God is righteous (John 17:25; Rom. 3:5; 9:14; Heb. 6:10; cf. Matt. 6:33). His judgments are righteous (Rom. 2:5), and his commands and laws are righteous (Rom. 7:12; 8:4). God is a righteous judge (2 Tim. 4:8). His saving activity is righteous; he does not compromise his own justice in justifying the ungodly (Rom. 3:24–26). The righteousness of God is contrasted with human unrighteousness and wickedness (Rom. 3:5; James 1:20). Since God reigns over creation in righteousness, human conduct should conform to that standard (e.g., Rom. 14:17). Jesus is also noted as righteous (Acts 3:14; 7:52; 22:14; 1 Pet. 3:18; 1 John 2:1, 29). He fulfilled righteousness in the absolute sense of demonstrating complete conformity to the nature and will of God (e.g., 1 Pet. 3:18). He also fulfilled God’s righteousness in the sense of his saving activity toward humans (e.g., 2 Pet. 1:1).

Wisdom

In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon in 1 Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.

The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.

Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.

Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.

Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.

Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1 Kings 3:9).

Works

The Bible has much to say about works, and an understanding of the topic is important because works play a role in most religions. In the most generic sense, “works” refers to the products or activities of human moral agents in the context of religious discussion. God’s works are frequently mentioned in Scripture, and they are always good. His works include creation (Gen. 2:2 3; Isa. 40:28; 42:5), sustenance of the earth (Ps. 104; Heb. 1:3), and redemption (Exod. 6:6; Ps. 111:9; Rom. 8:23). Human works, therefore, should be in alignment with God’s works, though obviously of a different sort. Works in the Bible usually reflect a moral polarity: good or evil, righteous or unrighteous, just or unjust. The context of the passage often determines the moral character of the works (e.g., Isa. 3:10–11; 2 Cor. 11:15).

Important questions follow from the existence of works and their moral quality. Do good works merit God’s favor or please him? Can good works save at the time of God’s judgment? When people asked Jesus, “What must we do to do the works God requires?” he answered, “The work of God is this: to believe in the one he has sent” (John 6:28–29). Without faith it is impossible to please God (Heb. 11:6). The people from the OT commended in Heb. 11 did their works in the precondition of faith. Explicitly in the NT and often implicitly in the OT, faith is the condition for truly good works. God elects out of his mercy, not out of human works (Rom. 9:12, 16; Titus 3:5; cf. Rom. 11:2). Works not done in faith, even if considered “good” by human standards, are not commendable to God, since all humankind is under sin (Rom. 3:9) and no person is righteous or does good (Rom. 3:10–18; cf. Isa. 64:6). Works cannot save; salvation is a gift to be received by faith (Eph. 2:8–9; 2 Tim. 1:9; cf. Rom. 4:2–6). Even works of the Mosaic law are not salvific (Rom. 3:20, 27–28; Gal. 2:16; 3:2; 5:4). Good works follow from faith (2 Cor. 9:8; Eph. 2:10; 1 Thess. 1:3; James 2:18, 22; cf. Acts 26:20). The works of those who have faith will be judged, but this judgment appears to be related to rewards, not salvation (Matt. 16:27; Rom. 2:6; 2 Cor. 5:10; cf. Rom. 14:10; 1 Cor. 3:13–15).

Direct Matches

Harvest

The harvest was a major event on the yearly calendar of Israel’s agrarian society (Lev. 25:11; Judg. 15:1; Ruth 1:22; 2 Sam. 21:9–10). Life was dependent on the harvest. As a result, God set certain rules with respect to the harvest to help the Israelites keep proper priorities. Every seven years and every fiftieth year, the people were to give the land a rest (Exod. 23:10; Lev. 25:20–22). The people were to rest on the Sabbath, even during the harvesttime (Exod. 34:21). Some portions of crops were to be left in the field so that the poor might have food (Lev. 19:9; 23:22; Deut. 24:21). The people were to acknowledge God as the source of the harvest by offering the first of the produce (Lev. 23:10). Celebrating the harvest was commanded (Exod. 23:16; Deut. 16:15; Isa. 9:3). Planning for the harvest was a mark of wisdom (Prov. 6:8; 10:5; 20:4). Even as a good harvest was the blessing of God (Ps. 67:6; Isa. 62:9), so a bad harvest was a curse from God and the plight of a fool (1 Sam. 12:17; Job 5:5; Prov. 26:1; Isa. 18:4–5; Jer. 8:13, 20; Joel 3:12; Mic. 6:15). Failure to acknowledge God for the harvest was a sin (Jer. 5:24).

Heart

Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors. The NT uses the Greek term kardia similarly to the OT Hebrew terms leb and lebab and in some cases depends on OT usage.

Mind and Emotions

Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. We also should not confuse some modern English idioms or distinctions as being related to the biblical viewpoint. The Bible does not make a distinction between “head knowledge” and “heart knowledge,” nor does it employ language making the “heart” good or superior and the “head/mind” bad, inferior, or merely intellectual. It does not prize the emotional over the thoughtful; it has a more integrated viewpoint.

Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.

Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1 Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.

Idioms

The word “heart” also appears in several idioms.

Hardness of heart. A hard heart is obstinate or averse (Mark 3:5), while a tender heart is humble (2 Kings 22:19). In the book of Exodus the translations typically say that God or Pharaoh hardened Pharaoh’s/his heart. These passages in Exodus use not the Hebrew words for hardness but rather those for being heavy or for strengthening. The neutral sense of strengthening the heart takes on nuances in context for being bold or obstinate. Pharaoh was strengthened in his opposition to God, and this obstinacy fits the idiom of having a hard heart.

Uncircumcised/circumcised heart. An uncircumcised heart is a metaphor for an obstinate and rebellious heart, while a circumcised heart is linked to being humble and faithful (Lev. 26:41; Deut. 30:6; Jer. 4:4; Acts 7:51). Perhaps the metaphor is based on the role of circumcision in the covenant.

“A man after his [God’s] own heart” (1 Sam. 13:14). This description of David may mean either “according to his [God’s] choice” (cf. 2 Sam. 7:21), stressing God’s choice over the people’s choice, or it may mean “in accordance with his [God’s] desire” (1 Sam. 14:7; 1 Kings 15:3), referring to how David showed conformity with God’s agenda.

All the heart. The phrase “with all [one’s] heart” in some cases means “wholeheartedly” or “single-mindedly,” which emphasizes unity of purpose and focus. In other cases it seems to mean, more broadly, “with all of one’s thinking or perspective” and implies the work of adjusting our worldview away from common cultural assumptions and toward God’s teaching.

Say in one’s heart. This expression denotes talking to oneself (i.e., thinking) rather than out loud or indicates reflection or deliberation. There are several warnings not to lie to oneself—that is, not to deliberate, believe, and act on the stated false premise.

Take [a matter] to heart. To take something to heart is to take it very seriously or to give it high priority.

Submission

The act of yielding or consenting to the authority of another, voluntarily or involuntarily; personal deference, compliance, or humility toward another; to become subject to. Submission incorporates obedience, and in certain usages the terms are synonymous. However, “obedience” indicates compliance with directions or guidance, while “submission” describes one’s subservient posture toward another. Submission within a formalized hierarchy is subordination—for example, Jesus’ relationship to the Father.

Scripture presents submission in two ways: as the translation of a number of specific Hebrew and Greek terms that convey an aspect of the concept, and as a general portrait of relationships—for example, patriarchs and prophets before the Lord, or demons toward Jesus. Sometimes, the presentation is negative, as in a refusal to submit.

In the OT, the use of the word “submission” (or its derivatives) in the major English versions is primarily a function of translator preference. In fact, Gen. 16:9, the angel’s instructions to Hagar, is the sole instance where “submit” is broadly agreed to be the best translation of the underlying Hebrew. Elsewhere, the NIV and at least one other version use forms of “submission” to interpretively translate Hebrew expressions meaning the following: “become a slave to” (Gen. 49:15); “serve” (2 Chron. 30:8); “have a relationship with” (Job 22:21); “quickly stretch out hands” (Ps. 68:31); “give over to” (Ps. 81:11); and “give the hand to” (Lam. 5:6).

In the NT, “submission” (along with its derivatives and, often, “to be subject to”) appears only in Luke and the epistles, and it translates forms of four different Greek roots.

1. Dogmatizō appears once: “Why . . . do you submit to rules?” (Col. 2:20). It includes the aspect of obligation to something that has been decreed.

2. Hypeikō appears once: “Obey your leaders and submit to them” (Heb. 13:17 NASB, NRSV). Here, obedience is specifically distinguished from submission.

3. Hypotagē appears four times as “submission.” In Gal. 2:5; 1 Tim. 2:11; 3:4 it indicates the main understanding: subordinate posturing toward superiors; in 2 Cor. 9:13, however, it refers to obedience to a decree, in this case confession of the gospel.

4. Hypotassō is by far the most significant root. It appears almost forty times in the NT; about half of these occurrences can be translated using a form of “submission” (or “to be subject to”). It is used to convey the subordination of children to parents (Luke 2:51); demons to the seventy-two missionaries (Luke 10:17, 20); sinners to God’s law or righteousness (Rom. 8:7; 10:3); people to governing authorities (Rom. 13:1, 5; Titus 3:1; 1 Pet. 2:13); believers to one another (1 Cor. 16:16; Eph. 5:21); wives to husbands (1 Cor. 14:34; Eph. 5:22, 24; Col. 3:18; Titus 2:5; 1 Pet. 3:1, 5); slaves to masters (Titus 2:9; 1 Pet. 2:18); angels, authorities, and powers to Jesus (1 Pet. 3:22); believers to God (Heb. 12:9; James 4:7); younger men to elders (1 Pet. 5:5).

A few additional uses of “submission” in some translations have other primary meanings: “turn in for inspection” (Gal. 2:2 NASB); “reverence” (Heb. 5:7 NIV, NRSV); and “open-mindedness” (James 3:17 NIV).

Vivid portraits of submission conveying the concept without invoking the specific vocabulary include Abraham’s submission to God (Gen. 12:1–4; 17:1–27; 21:4; 22:1–19); Moses at the burning bush (Exod. 3:1–4:17); Joshua toward God (Josh. 24:29); prophets toward God (1 Sam. 3:10; Isa. 6:8; Hos. 1:1–3); Jesus’ submission to the Father (Matt. 26:39, 42, 44; Mark 14:35–36, 39; Luke 2:49; 22:42); Paul’s submission to Jesus (Rom. 1:1; Titus 1:1); believers doing the will of the Father (Matt. 12:50; 21:28–32); the prodigal son toward his father (Luke 15:18, 21); believers toward Jesus (John 12:26; 14:21, 23–24; 15:10); husbands and wives toward each other (1 Cor. 7:3–5; 11:11); believers humble before one another (Rom. 12:10; Phil. 2:3–4); and the bowing of every knee to Jesus (Phil. 2:10–13).

Wisdom

In the OT, wisdom (khokmah) is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon in 1 Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15–16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.

Wisdom as Worldview

Wisdom describes a worldview, a particular way of perceiving God, humanity, and creation. The God of the sages is sovereign Lord. But their understanding of sovereignty manifests itself differently from the way the Torah and the prophets describe it. All through the OT Israel frequently witnessed God at work through mighty acts of deliverance and conquest and protection. God orchestrated these monumental saving acts. Wisdom, however, looks at God’s sovereignty differently. It makes few references to the mighty acts of God.

For the sage of Ecclesiastes, the world is the arena of God’s mystery. God is active in creation and in the world, but his ways are inscrutable (3:11; 6:10–12; 7:13–14). God is distant (5:2), but he spans this distance when humans receive and enjoy the ordinary gifts of friendship, food, family that he gives to sustain life (2:24–26; 3:12–13; 5:18–20; 9:7–10).

For the sage of Proverbs, God is present in the daily routines of life. God is involved in the interactions that take place between people (15:22; 27:5–6, 9–10, 17). God works through both the good and the bad experiences of life, employs human language to carry out his purposes, and uses material wealth and even poverty in the service of maturing people.

In the very realm where individuals believe that they exercise the most control—human thoughts and plans—God establishes a presence (Prov. 16:1, 9). Exactly how God does this the sage does not say; rather, the sage assumes that divine sovereignty and human activity exist together in inexplicable ways.

From the view of God to the view of humans, wisdom emphasizes a particular perspective. Wisdom’s worldview of humanity places great confidence in what humans can accomplish. Wisdom affirms that individuals are capable of making wise choices and displaying responsible behavior. In so doing, such people will live healthy, prosperous, successful lives (Prov. 9:1; 14:1, 11). Because they value human ability and understanding, the sages use all the resources at their disposal to discover the means of living a successful life. They use the sources of the culture around them as well as their own inner resources.

One other dimension to probe in wisdom’s worldview is the important role that creation plays. Living in harmony with the order of the universe brings longevity, wealth, and good fortune. When individuals integrate their lives with the order of creation, success results; neglecting that order brings failure. However, the sages sometimes are accused of possessing too mechanical a view of such order: the wise, it is said, believe in a world automatically programmed to prosper the pious and punish the perverse. Such a view perceives the world as operating on a rigid system of rewards and punishments. It is true that some wisdom teaching appears to reflect this worldview (Prov. 26:27). However, even though the sages developed plans and strategies by which to live, they did not believe in a created order that operated mechanically. The sages do have an interest in discovering certain predictable patterns of experiences, but the order that underlies the experiences of life is not a fate-producing one (21:30–31). The sages wrestle not so much with the concept of a rigid order as with the person of God. A dialectic exists between the predictable order of creation and the free work of God. Wisdom seeks not to master life but to navigate it. The sages guided themselves and others through the experiences of life, striving not to dominate but rather to assume responsibility. This is the fundamental worldview of wisdom.

Traits of the Wise

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no farther along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Wise

Wisdom as Worldview

Traits of the Wise

Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no farther along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.

Secondary Matches

The following suggestions occured because James 3:13-18 is mentioned in the definition.

Chaste

The state of being pure or undefiled. The KJV uses “chaste” three times to translate the Greek word hagnos (2 Cor. 11:2; Titus 2:5; 1 Pet. 3:2), rendered in the NIV as “pure” or “purity.” It has special reference to sexual purity. Young women are expected to be pure in worship, in general moral behavior, and in sexual matters (Titus 2:5). Likewise, church leaders must be “pure” (hagnos [1 Tim. 5:22]). Paul labored over the churches to present them before God pure as virgins: “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Cor. 11:2). Peter encouraged wives to be submissive to their husbands so that they may be won through the wives’ chaste character (1 Pet. 3:1–2). God commands purity, and it is an essential element of Christian life (Phil. 4:8; James 3:17). Every Christian is to be pure just as Christ is pure (1 John 3:3).

Letter of James

The Letter of James has been hailed as possibly the earliest, most Jewish, and most practical of all NT letters. James 3:13 aptly communicates the book’s theme: “Who is wise and understanding among you? Let them show it by their good life, by deeds done in humility that comes from wisdom.” The terms “wise” and “wisdom” occur five times in the book (1:5; 3:13 [2×], 15, 17). Hence, the author instructed his readers on leading a life of faith that was characterized by a wisdom expressed through speech and actions (2:12).

Literary Features

The author’s employment of picturesque, concrete language has close affinities to OT wisdom literature and reflects Jesus’ teaching in the Sermon on the Mount.

James 1:2 – Matthew 5:10-12

James 1:4 – Matthew 5:48

James 1:5; 5:15 – Matthew 7:7-12

James 1:9 – Matthew 5:3

James 1:20 – Matthew 5:22

James 1:22 – Matthew 7:21

James 2:5 – Matthew 5:3

James 2:13 – Matthew 5:7; 6:14-15

James 2:14-16 – Matthew 7:21-23

James 3:12 – Matthew 7:16

James 3:17-18 – Matthew 5:9

James 4:4 – Matthew 6:24

James 4:10 – Matthew 5:3-4

James 4:11 – Matthew 7:1-2

James 5:2 – Matthew 6:19

James 5:10 – Matthew 5:12

James 5:12 – Matthew 5:33-37

Like the OT wisdom literature, the teaching in James has a strongly practical orientation. Although the book contains some lengthier paragraphs, much of it consists of sequential admonishments and ethical maxims that in some cases are only loosely related to one another. The sentences generally are short and direct. There are fifty-four verbs in the imperative. Connection between sentences is sometimes created through repeated words. Yet the overall topic of practical faith and wisdom links these exhortations together.

Background and Occasion

After the death of Stephen, many disciples were scattered into the regions of Judea and Samaria (Acts 7:54–8:3). In Acts 11:19 the narrator notes, “Now those who had been scattered by the persecution that broke out when Stephen was killed traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews.” James may have written this letter to instruct and comfort those scattered believers, as he addressed his letter to “the twelve tribes dispersed abroad” (1:1 NET). These Jewish Christians no longer had direct contact with the apostles in Jerusalem and needed to be instructed and admonished in their tribulations. Apparently, the rich were taking advantage of them (2:6; 5:1–6), and their trials had led to worldliness, rash words, and strained relationships (2:1; 4:1, 11; 5:9). In view of persecution, some may have been tempted to hide their faith (5:10–11). James exhorted them to demonstrate a lifestyle that would reflect their faith.

James’s View on Works and Salvation

Some readers of this letter have observed a seeming contradiction between James’s call for good works and Paul’s insistence on salvation by grace through faith apart from works (cf. James 2:14–26 with Eph. 2:8–10). The discussion is complicated by James’s argument that a faith without works cannot “save” and by his observation that Abraham was justified by what he did, not by faith alone (James 2:14, 20–24). Paul, by contrast, maintains that Abraham was justified exclusively by faith (Rom. 4:1–3).

Referring rhetorically to people who claim to have faith but have no deeds, James asks, “Can such faith save them?” (2:14). That is, can the kind of faith that results in no works be genuine? The expected answer is no. The kind of faith that produces no works cannot be genuine faith; rather, it is “dead” (2:17, 26) and “useless” (2:20). This kind of faith is “by itself,” meaning that it produces no lasting fruit (2:17). James’s point is that genuine faith will produce good works in the believer’s life. By way of contrast, a mere profession is not necessarily an indication of genuine faith. Even demons believe in God, but they are not saved; the kind of belief that they exhibit is merely an acknowledgment of God’s existence (2:19).

According to James, Abraham was justified not in the sense of first being declared righteous, but rather in the sense that his faith was demonstrated as genuine when he offered up Isaac (2:21). Paul, on the other hand, argues that salvation is obtained not through works but rather by faith alone. He quotes Gen. 15:6 to show that Abraham trusted God and was declared righteous several years before he offered up Isaac (Rom. 4:3).

According to Paul, Abraham was justified (declared righteous) before God when he believed God’s promise (Gen. 15:6), but for James, he was justified in the sense of giving observable proof of salvation through his obedience to God. Whereas Paul refers to the point and means of positional salvation, James refers to a subsequent event that confirmed that Abraham was justified.

I. Faith

A. Paul (Romans 4:1-3):

1. Is personal trust in God

2. Justifies one before God

3. Is not proof of Salvation

B. James (2:14-26)

1. Is a mere claim if there is no resulting fruit

II. Works

A. Paul (Romans 4:1-3):

1. Precede salvation

2. Attempt to merit salvation

3. Cannot justify before God

B. James (2:14-26)

1. Follow conversion

2. Are evidence of salvation

3. Confirm one’s salvation

It is important to keep in mind that each author wrote with a different purpose. Paul wrote against Judaizers, who taught that a man had to be circumcised and keep the OT law to be saved. James was warning against a mere profession of faith that leads to self-deception (1:22). John Calvin correctly expressed the biblical teaching that faith alone saves, but that kind of faith does not remain alone; it produces good works (cf. Rom. 3:21–6:14; Eph. 2:8–10; Titus 2:11–14; 3:4–7).

Authorship

The author identifies himself as “James, a servant of God and of the Lord Jesus Christ” (1:1). The NT mentions five persons having the name “James”: (1) James the son of Zebedee and the brother of John (Matt. 4:21); (2) James the son of Alphaeus (Matt. 10:3); (3) James “the younger” (Mark 15:40); (4) James the father of the apostle Judas (not Judas Iscariot; Luke 6:16); and (5) James the brother of Jesus (Matt. 13:55; Mark 6:3; Gal. 1:19).

James the brother of John was executed by Herod Agrippa I, who died in AD 44 (Acts 12:2). Since the Letter of James probably was written after this date, the brother of John could not have written it. Neither James the son of Alphaeus, James the younger, nor James the father of Judas was as prominent in the early church as the writer of this letter, who simply identified himself and assumed that his readers would know him (1:1). James the son of Alphaeus is mentioned for the last time in Acts 1:13, and nothing is known of James the father of Judas apart from the listing of his name in Luke 6:15; Acts 1:13. (It is uncertain whether James the younger should be identified with one of the other four or is a separate figure.) Thus, it is unlikely that any of them wrote the book. James the brother of Jesus is most likely the author of this letter.

James the Brother of the Lord

At the beginning of Jesus’ ministry, James, as well as his brothers Joses (Joseph), Judas, and Simon, did not believe that Jesus was the Messiah (Matt. 13:55; Mark 6:3; John 7:5). However, they came to believe in him after the resurrection (Acts 1:14; 1 Cor. 15:7). Paul called James, along with Peter and John, the “pillars” of the church (Gal. 2:9). James does not claim to be an apostle in this letter; however, he is identified as one in Gal. 1:19. But there the term “apostle” probably refers to a group of leading disciples outside the Twelve (cf. Acts 14:4, 14; 1 Cor. 15:7; Gal. 2:9). Since the author of this letter employed many imperatives, his readers clearly accepted his authority. James, the brother of Jesus, who also became a key leader of the church in Jerusalem, possessed such authority (Acts 12:17; 15:13, 19; 21:18; Gal. 1:18–19; 2:9).

Date

Some scholars hold that the Letter of James was written around AD 62, while others argue that James wrote this letter sometime in AD 45–50. Those who favor the earlier dates point out that the Jewish character of this letter fits with this period when the church was mainly Jewish, based on the following criteria: (1) There is no mention of Gentile Christians in the letter. (2) The author does not refer to the teachings of the Judaizers. If the letter had been written at a later date, we would expect the author to address the issue of circumcision among Christians. (3) The mention of “teachers” (3:1) and “elders” (5:14) as the leaders in the church reflects the structure of the primitive church. (4) The word “meeting” in 2:2 is the same Greek word as for “synagogue.” It describes the gathering place of the early church. This implies a time when the congregation was still primarily Jewish (Acts 1–7).

Outline

I. Introduction (1:1)

II. The Wise Christian Is Patient in Trials (1:2–18)

A. How the Christian should face trials (1:2–12)

B. The source of temptations (1:13–18)

III. The Wise Christian Is a Practical Doer of the Word (1:19–2:26)

A. Hearers and doers of the word (1:19–25)

B. True religion (1:26–27)

C. Prejudice in the church (2:1–13)

D. Faith that works (2:14–26)

IV. The Wise Christian Masters the Tongue (3:1–18)

A. The power of the tongue (3:1–12)

B. The wisdom from above (3:13–18)

V. The Wise Christian Seeks Peace in Relationships (4:1–17)

A. The cause of quarrels (4:1–3)

B. Warning against worldliness (4:4–10)

C. Warning against slander (4:11–12)

D. Warning against boasting and self-sufficiency (4:13–17)

VI. The Wise Christian Is Patient and Prays When Facing Difficulties (5:1–20)

A. Warning to the rich (5:1–6)

B. Exhortation to patience (5:7–12)

C. The power of prayer (5:13–18)

D. The benefit of correcting those in error (5:19–20)

Subordination

In the NT, “submission” (along with its derivatives and, often, “to be subject to”) appears only in Luke and the epistles, and it translates forms of four different Greek roots.

1. Dogmatizō appears once: “Why . . . do you submit to rules?” (Col. 2:20). It includes the aspect of obligation to something that has been decreed.

2. Hypeikō appears once: “Obey your leaders and submit to them” (Heb. 13:17 NASB, NRSV). Here, obedience is specifically distinguished from submission.

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Illustration

Michael P. Green

The instructive motto of the State of Hawaii is a result of the influence of the Protestant missionaries who first came to Hawaii in 1820. It expresses a great truth in the Hawaiian language: Ua mau ke ia …

17. SENATOR

Illustration

Stephen Stewart

Acts 5:21 - "Now the high priest came and those who were with him and called together the council and all the senate of Israel, and sent to the prison to have them brought."

Psalm 105:22 - "To bind his princes at his pleasure; and teach his senators wisdom" (KJV).

The quotation from the Psalms is the only place in the Old Testament where we find the use of the term "senator;" generally the Hebrew uses the word "elder." It may have been this use of the term which made Luke think that there was a separate branch of the Great Sanhedrin which was composed of "senators." However, although some have thought that the Sanhedrin was in fact composed …

18. He With the Most Toys

Illustration

Steve Farrar

Christopher Winans, in his book, Malcolm Forbes: The Man Who Had Everything, tells of a motorcycle tour that Forbes took through Egypt in 1984 with his Capitalist Tool motorcycle team. After viewing the staggering burial tomb of King Tut, Forbes seemed to be in a reflective mood.

As they were returning to the hotel in a shuttle bus, Forbes turned to one of his asso…

19. Breaking Down Barriers

Illustration

Bill Hybels

“Jesus’ perspective was shaped by a deep sense of humility. It was a humility where none was called for; Jesus, as God, clearly deserved His titles, position, and praise. But as we have seen, Jesus “did not consider equality with God something to be grasped.” He w…

20. Four Types of Pride

Illustration

John K. Bergland

Pride is the first of the seven deadly sins. One falls into pride when one lacks trust in God and his mercy and becomes arrogant, hypocritical, and self-centered. Reinhold Neibuhr, who has been referred to as the twentieth-century theologian of sin, summed up humanity's basic sin our unwillingness to acknowledge our…

21. Pride

Illustration

John K. Bergland

22. Outside of Himself

Illustration

Scott Hoezee

As some commentators have pointed out, it appears that it was particularly Jesus' engagement with the demonic that was causing Mary and Jesus' brothers to arch their eyebrows the sharpest. It all seemed a little bizarre to them. In verse 21 they say literally that they had to get him on home because Jesus was exeste, a word meaning to stand outside of yourself. Even today we may refer to a person who is an emotional wreck as being "beside himself" with grief. The idea is that someone has taken leave of his senses (or his senses have taken leave of him) and so what remains for the time being is a person whose emotions are unchecked and unregulated. This is the family's assessment of Jesus.

Apparently…

23. No Record of Wrong

Illustration

John Flavel

There was a man in England who put his Rolls-Royce on a boat and went across to the continent to go on a holiday. While he was driving around Europe, something happened to the motor of his car. He cabled the Rolls-Royce people back in England and asked, "I'm having trouble with my car; what do you suggest I do?" Well, the Rolls-Royce people flew a mechanic over! The mechanic repaired the car and flew back to England and left the man to continue his holiday. As you can imagine, the fellow was wondering, "How…

24. Clothing and Spiritual Change

Illustration

Mickey Anders

Clothing is a common New Testament metaphor for spiritual change. Paul wrote in Romans, "Clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature" (Rom 13:14).

And in First Corinthians, "The perishable must clothe itself with the imperishable, and the mortal with immortality. (1 Corinthians 15:53).

In Colossians, we read, "Therefore, …

25. Best Advice

Illustration

Brett Blair

Fortune Magazine asked 19 accomplished people what was the best advice they ever got. Here are some of them: (Don't try to preach all 17 excerpts below. We suggest using 3 to 4 examples that mean the most to your community. Then skip down and use the conclusion to this illustration.)

Michael Bloomberg, the mayor of New York, got his from his days at Salomon Brothers: "Always ask for the order, and second, when the customer says yes, stop talking."

Mark Hurd, the CEO of Hewlett-Packard, got his years ago from his days under NCR CEO Chuck Exley who was listening to an executive's presentation. At the end Exley said to the presenter: "Good Story, but it's hard to look smart with bad numbers." Hurd said he has reflected on that over the years, and says, if you "deliver good numbers and you …

26. Spiritual Teaching Gifts

Illustration

Dr. Earl Radmacher

The following is an attempt by Dr. Earl Radmacher and Gordon McMinn to identify and define spiritual gifts centered around teaching.

Prophecy: setting before people the Word and wisdom of God persuasively.
Encouragement: drawing alongside to comfort, encourage, rebuke, and lead someone into insight toward action.
Teaching: laying down in a systematic order the complete truth of a doctrine and applying it incisively to life.
The message of wisdom: Locating formerly unknown principles as well as combining known principles of God's Word and communicating them to fresh situations.
The message of knowledge: Arranging the facts of Scripture, categorizing these into prin…

27. Service

Illustration

James W. Moore

Have you heard the beautiful children's story about the three trees? The trees were talking in the forest one day about their dreams for the future. The first tree said it would like to be made into a cradle, so that it might go on living as a support for the fragile life of a tiny new baby. The second tree wanted to be made into a big ship, so that it might go on living, carrying important cargo and influential people to exotic new lands. The third tree longed to stay right where it was, existing only as a tree, but growing ever taller, and pointing ever higher, to remind everyone that there is a God in heaven who loves them. Those were their dreams: One wanted to be a cr…

28. Mastering the Virtue of Humility

Illustration

Our Daily Bread

"What do you think of the candidates?" That's what a reporter for a news magazine asked a young woman at Dartmouth University after a debate among presidential hopefuls. She didn't say a word about their positions on the issues or their skill at debate. She simply remarked, "None of them seems to have any humility."

Benjamin Franklin, the early American statesman, made a list of character qu…

29. Fill In the Gaps

Illustration

Staff

I stood on a grassy sward, and at my feet a precipice broke sheer down into infinite space. I looked, but saw no bottom; only cloud shapes, black and furiously coiled, and great shadow-shrouded hollows, and unfathomable depths. Back I drew, dizzy at the depth.

Then I saw forms of people moving single file along the grass. They were making for the edge. There was a woman with a baby in her arms and another little child holding on to her dress. She was on the very verge. Then I saw that she was blind. She lifted her foot for the next step and it trod air. She was over, and the children over with her. Oh, the cry that I heard. Then I saw more streams of people flowing from all quarters. All were blind, stone blind; all made straight for the precipice edge. There were shrieks as they suddenly…

30. Pouring Me Into Me

Illustration

Michael P. Green

Self-righteousness is like a bottomless cup: though you pour and pour, you will never be able to fill it. Why? Because pouring yourse…

31. The Chart Room

Illustration

For many years, on large ocean-going ships, there has been a certain very important room. Usually it is called the chart room. Here are kept the maps, the drawings, the charts, which contain all that is known of the great waters of the world - shore lines, ocean depths, islands, reefs, rocks. Here the ship's officers check to see where they are, what their position is, how best to steer in order to reach their distant port.

When you come to chu…

32. Profit From Rebuke

Illustration

Staff

Criticism is always difficult to accept, but if we receive it with humility and a desire to improve our character it can be very helpful. Only a fool does not profit when he is rebuked for his mistakes. When we are criticized we ought to ask ourselves whether the criticism contains any truth. If it does, we should learn from it, even when it is not given with the right motivation…

33. Everything He Says Is True

Illustration

Ray Pritchard & Brett Blair

When you read the story about the Pharisee, a number of specific statements are made about his piety. Please note this. Everything the man says about himself is true. For instance, when he says, "I thank you that I am not like other men," indeed he wasn't like other men. He had a standard of morality that was far above the standard of that day.

When he said, "I fast twice a week;" it happens to be literally true. The Pharisees fasted on Monday and Thursday of every week.
When he says, "I give tithes of all I possess," he means he tithes on the gross and not on the net. He went beyond the Law of Moses. That's no big deal; all the Pharisees did that.
When he says, "I am not a crook," he really isn't a crook.
When he says, "…

34. The Senility Prayer

Illustration

Brett Blair

Have you ever felt unprepared? I mean for Christ's second coming? At times I know that if the sky cracked open and the trumpet sounded for the saints to be called home I would not be ready. Reinhold Niebuhr was a famous theologian known to most all us clergy. You perhaps are not familiar with him but you are familiar with his prayer:

God grant me the serenity,
To accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.

The world has adopted this prayer and made it powerless. Here's the rest of it... …

35. One’s Proper Service

Illustration

Larry Powell

I read that a member of a United Methodist church in North Carolina was once convicted in court for disrupting church services because of his atrocious singing. It was in 1873 that William Linkhaw was hauled into county court in Lumberton, Robeson County, N.C., by fellow Methodists who charged that Linkhaw’s singing repeatedly created havoc during worship services. Not only was his voice offensive to the ear, but he was given to singing long after the rest of the congregation had stopped. Things had become so disconcerting that even the minister refused to sing. Consequently, Linkhaw was found guilty of a misdemeanor and ordered to remain silent in church. However, the state supreme court overturned the conviction, sympathetic to Linkhaw’s claim that singing was a part of his service to Go…

36. I Step Out on the Word of God

Illustration

King Duncan

Poet Maya Angelou recalls the struggles of her grandmother living through the great depression. She remembers a lot of things about her grandmother: her wisdom, her stature. But it was her grandmother's faith that Maya remembers most. Clasping her hands behind her back her grandmother would look up into the distant sky and say, "I will step out on the word of God."

The gre…

37. Ashamed To Beg

Illustration

John G. Lynn

In a large attractive office in a major city, a man worked for several months next to a small attractive woman. He had been there only a few days when he thought he'd ask her to lunch, which he did. The following day he asked her for dinner and they began a long dating relationship. They went to craft fairs together, since he liked to do that. They went to the ocean, which he also liked to do. They used to take long walks along the river.

He liked this relationship. He had lived for many years with his mother. In fact, it was only a few months after she died that he began dating his co-worker. Little by little, however, she began to dislike both the relationship and this man. She felt like she really wasn't herself when she was with him. She couldn't speak what she really felt. She rarely…

38. THE ONLY WAY OUT

Illustration

John H. Krahn

You are because I am. I was there from the beginning. My Father, God, and I fashioned the world that you enjoy. We hung the stars in the sky, scooped out the lakes, formed the mountains. But our genius was no more evident than when we made you. You are so magnificent. Consider yourself - your ability to think and reason. Do you realize how special you are? We had such a great thing going in the garden.

Unfortunately, the devil talked your forebears into trying to be like God, and they both fell for it. My Father and I had no choice but to show them the exit from Eden. Because of their sin, we had to face the decision whether or not to save what we created or to destroy it all. Save it, we decided. Later, in response to a promise made to your father Abraham, I, the son of God, was implante…

39. Apocalyptic Literature

Illustration

Theodore F. Schneider

This is a style of writing popular among the Hebrews from the days of the exile and into the first century. There was the belief that the world of this "age" was evil and unredeemable. As the next "age" of righteousness breaks in with God's intervention, the powers of evil will rage until they are finally defeated and the righteous of God are vindicated. There were, of course, many variations on the basic theme. This "apocalyptic" style sought to bring eternal realities into earthly images that could be comprehended in this eschatological drama…

40. I Should Have Taken the Money

Illustration

King Duncan

The college faculty gathered for their weekly meeting. A professor of archaeology brought with him a lamp recently unearthed in the Middle East. It was reported to contain a genie, who, when the lamp was rubbed would appear and grant one wish.

The Dean was intrig…

41. The Life We Have Lost

Illustration

Michael P. Green

Man’s wisdom is not enough. It is limited, partial wisdom. T. S. Eliot put it so beautifully when he said in “The Rock”:…

42. Final Exam

Illustration

King Duncan

There’s a difference between intelligence and wisdom, as illustrated by the old story of the favorite course at the University. The favorite course? A survey of the New Testament. It was a favorite because there was no homework, no reading, and no tests before the final. And on the final, for 25 years, the same professor had always presented the same question: “Describe the Missionary Journeys of Paul.”

A young man by the name of “Meathead,” a star on the school’s football team, took the course. And a tutor helped him prepare, all semester long, for the final exam. When the day of the test came, Meathead was ready. He knew everything about every journey Paul ever took. He knew about Philippi and Thessalonica, Rome and Tyre. He knew about Timothy…

43. Electing Servants - Sermon Starter

Illustration

Brett Blair

With Election Day upon us, I thought this text about hypocrisy was appropriate. I am reminded of a story about Theodore Roosevelt. During one of his political campaigns, a delegation called on him at his home in Oyster Bay, Long Island. The President met them with his coat off and his sleeves rolled up.

"Ah, gentlemen," he said, "come down to the barn and we will talk while I do some work."

At the barn, Roosevelt picked up a …

44. Letting God Bless You

Illustration

Joel D. Kline

In his book Letting God Bless You John Killinger concludes with the challenge:

Permit God to bless you. Don't look around you and think how hard life is. Look around and see how filled with mystery and goodness it is. See how wonderful the world looks when you know God is at work redeeming it and setting up the anti-structures, so that humility and purity and compassion and longing for justice and peace will all be fulfilled and rewarded in the eternal scheme of things.

Give than…

45. Universal Brotherhood

Illustration

Viney Wilder

God, help us see beyond mere race or creed,
Beyond false pride which tears our world apart,
That men, as individuals have need
Deep rooted, basic in the human heart.

To be accepted, to be understood,
To make some …

46. The Beginning of Wisdom

Illustration

Abdul Kassem Ismael (A.D. 938 to 995) was the Grand Vizier of Persia. Legend has it that the avid reader was so enthralled with literature and learning that he never left home without his personal library. The 400-camel caravan carried 117,000 books and must have been more than a mile long! Nevertheless, Ismael’s camel-drivers were…

47. The Key to the Beatitudes

Illustration

Owen Stepp

The idea of being poor in spirit is the key to all that is to follow in the Beatitudes. I like the note in the Life Application Bible:

You cannot mourn without appreciating how insufficient you are to handle life in your own strength.
You cannot be meek unless you kn…

48. AMBASSADOR

Illustration

Stephen Stewart

Isaiah 18:2 - "which sends ambassadors by the Nile, in vessels of papyrus upon the waters! Go, you swift messengers, to a nation, tall and smooth, to a people feared near and far, a nation mighty and conquering, whose land the rivers divided."

Ezekiel 17:15 - "But he rebelled against him, by sending ambassadors to Egypt, that they might give him horses and a large army ..."

There are several ways in which we can translate the words used for "ambassador" in the Bible, but the most frequently used interpretation is that of messenger, from the Hebrew mal’ akh, or malach, which means messenger. This word has an interesting biblical history of its own. We are, of course, familiar with the Old Testament book of Malachi, and no doubt assumed that this was the author’s name. However, this was a …

49. Changed from the Inside Out

Illustration

King Duncan

God equips us for God's service though scripture. Paul writes to young Timothy, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work."

How does the Bible rebuke, correct and train in righteousness? An old parable says it best.

An elderly man lived on a farm in the mountains of eastern Tennessee with his young grandson. Each morning, Grandpa was up early reading from his old worn‑out Bible.

His grandson, who wanted to be just like him, tried to imitate him in any way he could. One day the grandson asked, "Papa, I try to read the Bible just like you but I don't understand it, and what I do understand I forget as soon as I close the book. Wha…

50. Bless the Hungry

Illustration

Staff

In the Antarctic summer of 1908-9, Sir Ernest Shackleton and three companions attempted to travel to the South Pole from their winter quarters. They set off with four ponies to help carry the load. Weeks later, their ponies dead, rations all but exhausted, they turned back toward their base, their goal not ac…

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