BIG IDEA:
PROVE YOURSELVES DOERS OF THE WORD, AND NOT MERELY HEARERS
INTRODUCTION:
David Nystrom: His central purpose is to issue a call for the observance of a faith that practices, rather than a mere formal profession of faith. In this James echoes the thought of the great prophets. He urges adherence to “the perfect law that gives freedom” (1:25), a phrase that constitutes one of the thorniest interpretive problems in the New Testament. What we can say is this: James not only calls us to positive action but also to eliminate immorality. He knows that mere intellectual assent is often accompanied by an anemic will in matters of morality. In making this case James teaches a central paradox of the faith: God’s gift to us also lays upon us the responsibility of moral behavior.
This passage unfolds in three movements:
- In verses 19–21, James argues that to receive the word with humility is better than speaking in anger;
- next, he teaches us that simply hearing the word is without value unless it results in action (vv. 22–25);
- and the last two verses provide a transition from doing to the question of “pure religion” by citing a number of specific examples that add flesh and sinew to the general points made in the second movement.
True religion is not merely “works,” but a humble receptivity to God’s word so that it can develop deep roots within us, shaping our character until the natural result is the sort of good works that James extols.
Alec Motyer: The ever-practical James would never face us with conflict and not go on to point the way forward. He has just been speaking of the word of God as the seed in the womb (18) issuing in birth. Now he speaks of the word of God as the seed in the soil (21) growing to the (full) salvation of the soul. He has held before us the stimulating prospect of the future crown (12). Now he wants to help us to enter into a present salvation (21) and a blessing here and now (25). He has made us aware that our position as Christians is one of conflict, the battle of the two natures within us. But the word is able to save (21), and God’s law is a law of liberty (25). Along these lines, this section grows out of, and develops, the theme of the preceding verses. Though the conflict lasts while earthly life continues, it may be hard but it is not fruitless. The key to this desired productivity is the word of God.
Dan McCartney; The word of truth of 1:18, when it is fruitful, has certain practical effects. In 1:19–25 James begins to point out in general terms what those effects are. The passage consists of a number of sentences that have a “proverbial” character and could function independently of context: “Be quick to hear, slow to speak and slow to anger. . . . The wrath of man does not accomplish the justice of God. . . . Lay aside all filth and abundant malice. . . . Receive the implanted word that can save you. . . . Be doers and not hearers only.” But these are not just collected sayings; all of them are related to the character development of those “firstfruits” whom God has brought forth by the word. It is the word that ties all these things together. Hence, this hortatory material grows out of the material in 1:17–18 relating to God’s fatherhood by the word. The mandate of 1:19a specifically connects to the previous material by linking the wise behavior and ethical mandates of 1:19b–25 to “being aware” of God’s implanted word.
David Platt: The Journey of Obedience
- We Receive the Word Humbly (1:19-21).
- We Remember the Word Constantly (1:22-25).
- We Obey the Word Wholeheartedly (1:22).
Craig Blomberg: Wisdom in the Areas of Speech and Obedience (1:19–26)
- The Thesis Statement: Be Quick to Listen, Slow to Speak, Slow to Anger (v. 19).
- Christians Should Respond to God’s Word with Humility Rather Than Wrath (vv. 20–21).
- Christians should not be easily angered because anger does not usually enable them to live by God’s standards (v. 20).
- Christians should respond to God’s Word humbly as they recognize how it has worked in their lives in the past (v. 21).
3. Christians Should Respond to God’s Word by Not Merely Listening to It but by Also Obeying It (vv. 22–25).
- The topic sentence: Do not just hear the Word but do it, too (v. 22).
- People who only listen but do not obey are as ridiculous as those who fail to groom themselves even after careful self-observation in a mirror (vv. 23–24).
- People who do carefully study God’s Word and obey it are truly blessed (v. 25).
I. (:19-21) OBEDIENCE REQUIRES A RECEPTIVE HEART
(:19A) No New Truth Here (No Surprises)
“This you know, my beloved brethren.”
Knowledge is not the end all. We need to be reminded; we need to be encouraged; but ultimately the only thing that matters is whether we implement God’s truth.
John MacArthur: Jesus’ true disciples are to pay keen attention to the content of what they hear and read, measuring every idea, every principle, and every standard against the infallible and sovereign authority of God’s Word. Believers are not, however, left only to the limits of their own diligence and understanding but are enabled by God’s indwelling Holy Spirit to accurately interpret what they hear in light of the Word. . .
James reveals three attitudes that are necessary for believers to rightly receive God’s Word:
- willingness to receive it with submission (James 1:19–20),
- with purity (v. 21a),
- and with humility (v. 21b).
A. (:19B-20) Make Calm Listening a Priority –
An Attentive Heart is a Receptive Heart
- Priority of Listening Calmly
“But let everyone be quick to hear“
Be objective about God’s truth; not emotional in your evaluation;
Listening is a valuable skill that we should all work to improve
David Platt: Be humble as you approach the Word, not coming with your defenses up, which leads to anger and resistance to the Word. Don’t we often approach God’s Word talking and not listening? Don’t we often come to God’s Word thinking, “Here’s what I want it to say”? Don’t we often come to God’s Word looking to justify ourselves? We’re like people in an argument who are not really listening to one another, but instead we’re consumed with formulating what we’re going to say in response. We are not quick to hear and slow to speak but loathe to listen and anxious to argue.
R. Kent Hughes: The first duty is to be “quick to hear.” This was particularly important to the Jewish church because, apart from the Old Testament, there were no canonical Scriptures at this early date. Virtually all communication of the gospel was oral, when they met together in their house churches. Thus listening was imperative. Those who were not disciplined in listening ran the risk of spiritual impoverishment. It is not too dramatic to say that ready listeners gained for themselves a life-giving spiritual advantage.
- Presumption in Speaking Rashly
“slow to speak“
Prov. 10:19; 17:27
God gave you two ears and only one mouth so that you would listen twice as much as you talk. Some people just babble on; hard to get a word in; they are thinking only of their response instead of listening. (Zeno quoted by William Barclay)
Spiros Zodhiates: Once a young man came to that great philosopher Socrates to be instructed in oratory. The moment the young man was introduced, he began to talk, and there was an incessant stream for some time. When Socrates could get in a word, he said, “Young man, I will have to charge you a double fee.” “A double fee, why is that?” The old sage replied, “I will have to teach you two sciences. First, how to hold your tongue, and then, how to use it.” What an art for all of us to learn, especially for Christians.
William Barclay: The tribute was once paid to a great linguist that he could be silent in seven different languages. Many of us would do well to wait and listen more, and to rush in and speak less.
- Peril of Responding in Anger
“slow to anger
For the anger of man does not achieve the righteousness of God.”
If we respond to God’s Word in anger we miss the opportunity to humbly receive the conviction we need in order to repent and grow.
Alec Motyer: An angry spirit is never an attentive one. When anger comes in, listening flies out. The courts of men are our drill-ground for the courts of the Lord. Those who would listen to him must train themselves to be listeners and, to that end, they must covet and cultivate a reticent tongue and a calm temper. For nothing must militate against—rather, everything must be made an adjunct to—that great, fundamental practice, hearing God’s Word.
Douglas Moo: Hasty, uncontrolled anger is sin, because it violates the standard of conduct that God demands of his people.
Thomas Lea: The challenge to be slow to become angry warns against hostile, bitter feelings. We cannot hear God if we remain distracted with resentment, hatred, or vengeful attitudes.
B. (:21A) Put Aside Sinful Distractions –
A Clean Heart is a Receptive Heart
- Separate from Filthiness
“Therefore putting aside all filthiness“
John Painter: The language of putting aside (apothemenoi) is idiomatic of putting aside a dirty garment—a suitable metaphor of ritual impurity, but one that here includes matters of both ritual purity and moral/ethical wickedness. In Christian use, this language became a metaphor of the life-changing renewal of the person. Parallels with Col. 3:8 and 1 Pet. 2:1 strongly emphasize the separation from ethically bad actions. But James retains reference to putting aside both ritual impurity and ethical wickedness, indeed, placing ritual impurity first.
John MacArthur: Filthiness translates rhuparia, which refers to any sort of moral defilement or impurity. It is closely related to a term used of wax in the ear, which impairs hearing, and is therefore especially appropriate in this context. Moral filthiness is a serious barrier to our clearly hearing and comprehending the Word of God.
- Separate from Wickedness
“and all that remains of wickedness“
Alec Motyer: Wickedness is a very general word. It is rooted in the idea of ‘badness’ and covers, in a broad way, everything that might be ‘wrong’ in character or conduct.
Spiros Zodhiates: Sin in our lives is like having wax in our ears; it prevents the Word of truth from reaching our hearts; for if it cannot penetrate through the ear, it will not come down to the heart.
David Nystrom: James instructs us to remove “moral filth” (rhyparia) and “evil” (kakia). Rhyparía means dirt, filth, greediness, and moral uncleanness; kakia, when linked with the word “prevalent” (perisseia), has the connotation of an abnormal growth of wickedness or even malice. Since this noun can also mean “excess” or “surplus,” some see James warning against only a superfluity of moral filth and evil (cf. NEB, “the malice that hurries to excess”). This is an odd rendering, for clearly James wants no vulgarity, moral filth, or evil to be present within the Christian community. These terms are among the strongest he has at his command and imply not only general moral evil, but also a premeditated evil intent. Laws ably and helpfully translates the phrase, “all vulgarity and the great mass of malice.” The meaning is clear: Christians must turn not only from anger, but from evil and malice, whether random or premeditated.
Thomas Lea: Obedience to God’s Word promotes holiness and develops godly character. We demonstrate a genuine likeness toward Christ as we get rid of the flaming desires for filth and evil. This shows the presence of a real experience of salvation.
C. (:21B) Receive the Word of God in Humility –
A Humble Heart is a Receptive Heart
- Attitude
“in humility“
C. Leslie Mitton: In general it may be said to mean a full consecration to an unselfish purpose to the complete exclusion of self-seeking and self-assertion, and of any spirit of resentment and retaliation. It is a spirit which enables a man to learn from others and to accept with glad contentment whatever the pursuit of God’s will brings to him. Here it means primarily a readiness to learn, to accept correction, to submit one’s life uncomplainingly to the total control of God. It stands in contrast to “anger” and “malice” both of which come into existence only when the human will is exerted in defiance of God’s.
Dan McCartney: Meekness stands in contrast with anger (cf. Titus 3:2) and registers the attitude of faith. It is the attribute commended by Jesus in the third beatitude: “Blessed are the meek, for they shall inherit the earth” (Matt. 5:5). Meekness, along with righteousness and truth, is one of the triad of virtues that the king rewards in Ps. 44:5 LXX (45:5 MT; 45:4 ET). It is also one of the fruits of the Spirit in Gal. 5:23. Many commentators and preachers have rightly challenged the notion that meekness means taking on a “doormat” personality, allowing oneself to be trampled on. They point out that Jesus refers to himself as meek and lowly in heart (Matt. 11:29), but he never permitted anyone to trample on him. But the fact that meekness is not “doormatness” is no excuse for arrogance. In Matt. 5:5 (echoed in James 2:5) Jesus declared the meek to be the inheritors of the earth, precisely in opposition to the way things appear. The world neither rewards nor respects gentleness, meekness, and humility, but these are the key to proper reception of God’s word and the implementation of God’s righteousness. Worldly wisdom admires arrogance, self-assurance, and the captaincy of one’s own soul, but the entirely different wisdom of God is meek (James 3:13), for it is the attitude of the poor.
Craig Blomberg: In the Greco-Roman world, humility was not typically viewed as a virtue; many then saw it as an outright weakness. In Judaism and Christianity, however, humility before God remains essential, as demonstrated by Christ’s example of humble submission to the will of the Father even unto death.
- Action
“receive the word implanted“
cf. the Parable of the Sower (Matt. 13:1-9); only one type of soil bears any fruit; requires a receptive heart
cf. football analogy of a receiver: what causes dropped passes?
- not looking the ball into the hands
- taking eyes off the ball; looking at circumstances around me
- getting distracted
- running the wrong route; not prepared to receive the ball
- requires good hands
William Barclay: The teachable spirit is docile and tractable, and therefore humble enough to learn. The teachable spirit is without resentment and without anger, and is, therefore, able to face the truth, even when the truth hurts and condemns. The teachable spirit is not blinded by its own overmastering prejudices, but is clear-eyed to the truth. The teachable spirit is not seduced by laziness, but is so self-controlled that it can willingly and faithfully accept the discipline of learning. Prautes describes the perfect conquest and control of everything in a man’s nature which would be a hindrance to his seeing, learning and obeying the truth.
Dan McCartney; That the word may be described both as implanted and as something that must be received may appear paradoxical, but it well describes the “already/not yet” character of the saving activity of the gospel, reflecting also the biblical tension between divine sovereignty and human responsibility in the working out of the believer’s deliverance from evil. It is already implanted in the believer and cannot fail (good seed that is received into the ground will always grow up and bear fruit), but the human subject also is not yet fully matured and is responsible continually to accept, believe, and act upon that word.
Peter Davids: The call to receive the word of the gospel which they have already implanted in them sounds contradictory. But the stock characteristic of the language of receiving the word (meaning accepting and acting on it, as in the examples above) and the fact that the gospel consists of both a word about Jesus and ethical content (which is James’s main concern; cf. Mussner, 102) point to the sense “act upon the word you accepted at conversion” (or baptism, if one accepts Mussner’s baptismal context).
- Anticipation
“which is able to save your souls“
Curtis Vaughan: (Compare Acts 20:32, where it is stated that the word of God’s grace is “able to build you up, and to give you an inheritance.”) The reference is to the Christian’s final and complete salvation. The Word of God, welcomed and rooted in the Christian’s heart, is used by the Spirit to promote holiness, stimulate spiritual growth, develop character, and generally produce the things that accompany salvation. In this way it is “able to save.”
John MacArthur: Able to save your souls first refers back to our initial salvation, in which the Word brought the truth of the gospel to an unsaved heart, showing us the way of salvation and saving us from the penalty of sin (cf. 1 Pet. 1:23). It is also able to save by being a constant resource of God’s truth that the Holy Spirit uses to guard believers’ souls from being snatched out of God’s family by protecting us from the power and dominion of sin. Finally, it is able to lead us to ultimate and complete salvation, when we are glorified with Christ in heaven, forever separated from the presence of sin. It is that comprehensive truth that Paul declares in assuring us that “now salvation is nearer to us than when we believed” (Rom. 13:11). It is the divine power behind the truth of Scripture that is able to initiate salvation, keep it alive and growing, and finally bring it to final glory, complete and perfect. We have been saved (justified) through the power of the Word of God; we are kept saved (sanctified) through the power of the Word; and we will be ultimately, completely, and eternally saved (glorified) through the power of the Word.
II. (:22) OBEDIENCE REQUIRES PRACTICAL IMPLEMENTATION OF THE TRUTHS OF GOD’S WORD
Ralph Martin: The topic now introduced may be stated under the rubric of “a Christianity of practice” (Mussner, 98), or perhaps better, a faith that practices. James’ chief interest lies in setting before his readers the need for obedience to the message that translates itself into practical effect. He is warning against the notion of mere assent or tame acceptance of God’s truth when it is viewed as an end in itself, or worse, as a substitute for practical religion.
A. The Proof is in the Doing
“But prove yourselves doers of the word“
Douglas Moo: The doers of the word are commended for demonstrating in their actions the continuing impact of the word on their lives.
John MacArthur: Just as there are three elements to hearing and receiving the Word (with submission, purity, and humility), so there are also three elements to obeying the Word. Thus, the true believer, the hearer and doer of the Word, proves his faith in three ways: In relation to himself, he is willing to apply the Word without deception (1:22b-26); in relation to others, he is willing to apply the Word without selfishness (v. 27a); and in relation to the world, he is willing to apply the Word without compromise (v. 27b).
B. The Deception is in the Hearing without Implementation
“and not merely hearers who delude themselves“
Warren Wiersbe: It is not enough to hear the Word; we must do it. Many people have the mistaken idea that hearing a good sermon or Bible study is what makes them grow and get God’s blessing. It is not the hearing but the doing that brings the blessing. Too many Christian mark their Bibles, but their Bibles never mark them! If you think you are spiritual because you hear the Word, then you are only kidding yourself.
C. Leslie Mitton: This section is an emphatic warning against sentimental and unpractical religion. There is a kind of religious man who can enjoy listening to a preacher, and being present at a public act of prayer, but fails to translate his faith into effective action in daily life, fails to make obedience to Christ in the common acts of life the essential feature of his religion which it ought to be.
III. (:23-25) CONTRAST BETWEEN A FORGETFUL HEARER AND AN EFFECTUAL DOER
Craig Blomberg: Vv. 22–25 likewise begin with a topic sentence that governs the entire section (v. 22), this time made up of an exhortation and a contrast (be doers of the word and not just hearers). James further describes the hearers as self-deceiving. Vv. 23–24 employ an illustration in the form of a condition and inference (if anyone hears but does not do, they are like people who look in the mirror but do not attend to whatever problems they might see there). V. 25 then moves from the metaphorical level to the spiritual truth being illustrated, but does so by contrast (the person looking into the perfect law of liberty is the one to emulate, not the one looking in the mirror). James expands this truth (one must also remain in it), again contrasted with what not to do (forgetting), and with the results of looking and remaining then identified (the blessing that comes in the very act of obedience).
A. (:23-24) Forgetful Hearer — Inspection Without Correction
“For if anyone is a hearer of the word and not a doer,
he is like a man who looks at his natural face in a mirror;
for once he has looked at himself and gone away,
he has immediately forgotten what kind of person he was.”
Alexander Ross: The mirror of the Word of God never flatters; that is why some do not like to gaze too long or too often into it.
Peter Davids: The momentariness and lack of real effect is the point of the parable, not a comparison with a different type of mirror or a different way of seeing.
Craig Blomberg: Mirrors in the ancient world were very different from our modern crystalline inventions. Generally made of polished bronze or copper, they produced dim and warped reflections. While one could gain a good impression of oneself, one could not simply glance at such a mirror and learn much. So one would have to “consider” carefully what one saw in a mirror. Martin adds that “what is seen in a mirror is meant to lead to action, usually regarded as remedial,” for example, a dirty face that needs washing. Yet here this person goes away and fails to deal with the flaws that the mirror revealed.
B. (:25) Effectual Doer — Implementation (Obedient Activity) Yields Productivity
“But one who looks intently at the perfect law, the law of liberty,
and abides by it, not having become a forgetful hearer but an effectual doer,
this man shall be blessed in what he does.”
There is great freedom in obeying the Word of God — Ps. 119:45; John 8:31-34
R.V.G. Tasker: It is not therefore something imposed upon the believer from without in the form of a code of external rules and regulations. It is not for him a dead letter but a living power. It would seem to be called the law of liberty partly because it enables men to find their true freedom in the service of God’s will, and partly because the believer accepts it without any compulsion. The Christian loves God’s commandments and is eager to obey them.
George Guthrie: The “doer” not only has this practice of investigating God’s law but stays with it. In other words, the law becomes a frame of reference for living. With the law ever before the eyes of the heart, this person lives out the law instead of forgetting it. This is the path of blessing. One thinks of passages such as Psalm 1:1–3: The person is blessed whose delight in the Lord’s law is manifested by a constant meditation on it. Such a person is like a tree planted by streams of water.
Alec Motyer: True freedom is the opportunity and the ability to give expression to what we truly are. We are truly free when we live the life appropriate to those who are created in the image of God. The law of God safeguards that liberty for us. But it does even more, for obedience brings life and power (Lv. 18:5; Dt. 4:1a; Acts 5:32). The law of God is the law of liberty because it safeguards, expresses and enables the life of true freedom into which Christ has brought us. This is the blessing of which James speaks (25), the blessing of a full life, a true humanity. Obedience is the key factor in our enjoyment of it.