In his book, Beyond Personality, C. S. Lewis explains what it takes to become what God originally intended for us to be all along, like Him.
Give up yourself, and you will find your real self. Lose your life and you’ll save it. Submit to death, death of your ambitions and favourite wishes every day and death of your whole body in the end: submit with every fiber of your being, and you will find eternal life. Keep nothing back. Nothing you have not given away will ever be really yours. Nothing in you that has not died will ever be raised from the dead. Look for yourself, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.[i]
What does it mean to be a “follower of Jesus Christ”? What does spiritual maturity look like? It is interesting that James uses the term religion. It is only used five times in the entire New Testament and James uses it twice, both of which are found here in chapter one. Religion is best understood as the outward expression of our faith. How does the inward transformation of grace work itself out into our daily lives? Are we doing God’s will or our own will? Jesus warns us that there will be people who thought that they were saved but were not.
‘Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?” Then I will tell them plainly, “I never knew you. Away from me, you evildoers!”’[ii]
Not only did Jesus challenge us to be doers of God’s will rather than living a life of spiritual self-deception, but Paul also challenges us to examine ourselves to determine if we are truly in the faith.
Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?[iii]
There are true believers who are fooling themselves concerning their Christian walk. They think they are spiritual when they are not. It is a mark of maturity when a person faces himself honestly, knows himself, and admits his needs.[iv]
James gives us four criteria to measure the reality of our faith. He raises the question; do we have pure religion or are we living a life of self-deception? James 1:19-27 is explaining to us what it takes to live a godly life before the eyes of God.
THE FIRST CRITERIA THAT MEASURES THE REALITY OF OUR FAITH IS THE CONTROL WE HAVE OVER OUR MOUTHS
We cannot control what happens to us, but we can control what is happening within us. We can do this through the enabling power of God’s grace and indwelling life within us. We can respond in a proper manner.
Life’s difficulties will always provoke response, but we must be extremely careful to make it the proper response as defined in the three commands of verse nineteen.[v]
My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires.[vi]
- The proper verbal response to others.
James explains that there are things that we need to respond to quickly and others that we need to be more reflective and thoughtful.
Listening is an act of love that is desperately needed today. ‘Quick to listen’ is a very Jewish idea, including not only listening but also its result, acting on what is heard. When we listen to God, we will be constantly ready to heed God’s commands; when we listen to others, we will be ready to help.[vii]
Wisdom literature encourages a restraint on our mouths. We must carefully consider what we are saying, for words are powerful.
A gentle answer turns away wrath, but a harsh word stirs up anger.[viii]
One of the most devastating areas that causes more relational pain than anywhere else in our lives is what we communicate to others, especially words spoken in anger. What we say is really a reflection of what is in our hearts. Jesus reminds us of this truth.
For out of the overflow of the heart the mouth speaks.[ix]
It is interesting that James connects slowness of speech with slowness to become angry and then adds that human anger does not produce the righteousness that God desires (v. 20).
The phrase ‘work God’s righteousness’ is better taken as referring to bringing about God’s justice, that is, the accomplishment of that which is justice in God’s eyes, a ‘setting things to right.’ James’s point, then, it that although the wrath of a human being may indeed work what looks like “justice” to humans, it does not bring about the divine justice; it does not reflect the righteous character of God, nor does it accomplish that which God would regard as true righteousness.[x]
From both Scriptures and personal experience, we all know how words can affirm, encourage, bring hope, and express love. Yet too often we have been on the negative side of words, or we have dished out some painful words that have caused havoc in the lives of others. We all know what it is like to suffer pain and be devastated by words, especially of those we expected kindness and help from.
B. We realize that words can even bring life or death.
A careless word can cause such deep pain in others.
The tongue has the power of life and death, and those who love it will eat its fruit.[xi]
The soothing tongue is a tree of life, but a perverse tongue crushes the spirit.[xii]
James reminds us in the fourth chapter that we must not speak against others.
Brothers and sisters do not slander one another. Anyone who speaks against his brother or a sister judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?[xiii]
To ‘speak against’ describes many kinds of harmful speech:
- By questioning legitimate authority, as when the people of Israel spoke against God and against Moses.
Numbers 21:4b-5 – But the people grew impatient on the way; Why have you brought us up out of Egypt to die in the desert? There is no bread! There is no water! And we detest this miserable food!
2. By slandering someone in secret.
3. By bringing incorrect accusations.
1 Peter 2:12 – Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.[xiv]
God models for us the behavior that He expects of us. When the Israelites were wandering in the wilderness, their constant complaints, rebellion, and unbelief were ever before Him and God restrained Himself. Though He would discipline them, they would remember that He was their redeemer.
But then they would flatter him with their mouths, lying to him with their tongues; their hearts were not loyal to him, they were not faithful to his covenant. Yet he was merciful; he forgave their iniquities and did not destroy them. Time after time he restrained his anger and did not stir up his full wrath.[xv]
Grant Osborne challenges us to address intemperance.
There is a desperate need to deal with anger at every level of church and society. Disagreement and divisiveness have split churches in every age, and we must learn to share our frustrations and help each other to handle the hurts and wrongs we go through virtually every day. This type of anger is always the by-product of a self-centered life; we must learn from God to live for others more than for ourselves.[xvi]
Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.[xvii]
The means of dealing with the moral pollution that is causing such destruction is to forsake it, which happens when we accept God’s word implanted in the soil of our souls. We realize that we cannot do this on our own. It takes God’s power within our lives to set us free and deliver us, but we also see the need to assume responsibility for our words and actions. We must get rid of the moral filth in our own lives, and this can only be accomplished by embracing God’s cleansing word.
THE SECOND CRITERIA THAT MEASURES THE REALITY OF OUR FAITH IS DOING WHAT GOD SAYS
Obedience is the key to spiritual victory. Are we doing God’s will or are we living to please ourselves? It is either my God or God’s will.
Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.[xviii]
We deceive ourselves when we are simply hearers of God’s word and not doers of it. Obedience is the outward expression of a genuine faith in God. This moves us from an intellectual affirmation of spiritual truths to a person who has a living and vital relationship with God. Kurt Richardson explains how this can come about in our lives.
Christian obedience is never fully habitual. It requires a daily ‘putting on Christ’ for its realization.[xix]
What Richardson is saying is that this obedience does not happen out of habit, but it requires a thoughtful and prayerful response to God’s word daily. We must consciously seek and commune with Jesus in our day to find our way in making the right choices.
James gives an illustration of this self-deception of being merely hearers of God’s word and not doers. He explains the lack of value of someone who looks into the mirror to see their image but immediately forgets what they look like to address any issues that might be seen. Rather the person looking into the mirror does nothing about their appearance.
Some believers merely glance into the mirror of truth without letting God’s wisdom do its work on them. The ‘mirror’ is key for understanding this section of James. In the ancient world the mirror, a specially shaped piece of polished metal, was used to inspect or decorate one’s body. The ancient literature is replete with references to the mirror and its use as a metaphor for moral development.[xx]
However, what is needed is more than a mere glance and neglect, but rather a scrutiny of God’s word. When we love someone, we listen to them to understand and respond appropriately. To give us an idea of how purposefully and intensely James states that we are to look, Grant Osborne explains this Greek term. “The verb for the intense looking (parakyptō) refers to careful study and meditation on the meaning of the text.”[xxi]
Kurt Richardson challenges us to become lovers of God and His word.
In contrast, the believer who learns about himself and what God requires by concentrating on the mirror of the Word will be blessed. The sense here is of an intense looking into Scripture for the purpose of self-change. The exercise is one of careful attention to learn what is wrong and to discern what ought to be done to correct it. This kind of continual gazing into the Word—which is really a kind of hearing—guards against forgetting and motivates doing. Only by remembering to do what Scripture says, as one continues hearing/reading it, can one apply it to life. ‘Apply yourself to the Word so you may be able to apply the Word to your life.’[xxii]
THE THIRD CRITERIA THAT MEASURES THE REALITY OF OUR FAITH IS HOW WE TREAT OTHERS
Do we express love in action to those who are unable to care for themselves? What do we have to say about others? Do we speak well or are we constantly critical of those around us?
Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.[xxiii]
We have already explored the issue of unrestrained speech, which speaks of this as a test of our genuine faith. He then moves on to define what true religion or outward expression of genuine faith looks like. The Greek word that is translated as pure speaks of being right in the eyes of God and the Greek word for faultless is to be undefiled. It could speak of ritual purity, but in this context, it is speaking of being morally undefiled.
The focus on verse 27 is helping those who are in desperate need of our help. They are unable to help themselves. It is one thing to help others who need our help when they arrive there through their own fault. Though we ought to do what we can, there are groups of people who are the real victims of life’s sufferings. Things have happened to them through no personal fault of their own. People who are in a distressful situation in life. Think of a child who’s lost their parents, or the wife who has lost her husband and is unable to provide for herself. In Jesus’ parable of the sheep and goats, he talks about ministry to those in need as ministering to Himself.
The King will reply, ‘I tell you the truth, whatever you did for one of the least of these my brothers and sisters of mine, you did for me.’[xxiv]
James reminds us of this expression of authentic faith in our ministry to the orphan and the widow in their distress. What we are concerned about is really a reflection of our hearts. Listen to the heart of our Father in Heaven. Who is He concerned about?
A father to the fatherless, a defender of widows, is God in his holy dwelling.[xxv]
When we care about the things that God cares about it, it reflects our Father’s heart. In other words, it reveals what family we are from. How many realize that our children often reflect our own values?
The illustration of care for orphans and widows sketches in some main ideas— a concern which is moved only by the need of others and looks for no return (for what could orphans and widows repay?) It is a costly concern, seeking to shoulder the other’s whole need (like taking the place of a lost parent) a concern which takes the part of the needy in the face of a threatening world (defending the cause of the widow).[xxvi]
Yet when we make this kind of decision, we are expressing God’s love to another. When we give to the poor, we honor God.
He who oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God.[xxvii]
We also discover from the book of Proverbs that providing for the poor is lending to God. God will repay us for that care.
Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done.[xxviii]
It was for this reason that God directed our church family to build an orphanage in India and help support them monthly. For those who have been faithfully supporting them, know that your investment is making a profound difference in their lives.
THE FINAL CRITERIA THAT MEASURES THE REALITY OF OUR FAITH IS KEEPING OURSELVES FROM EMBRACING THE VALUES OF OUR WORLD
Are we being polluted by the values of our world? Have we renounced the hidden deeds of darkness by surrendering all that we are and ever hope to be to God? The word consecrated speaks of absolute surrender to God. It is a life committed to doing God’s will. It is a life of obedience.
Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.[xxix]
German pastor and theologian, Dietrich Bonhoeffer, wrote while in prison a book entitled ‘Ethics.’ In that book he explains one of the reasons why the German people or, for that matter, any society justifies wrong; namely having a wrong definition for success.
In a world where success is the measure and justification of all things, the figure of Him who was sentenced and crucified remains a stranger and is at best the object of pity. The world will allow itself to be subdued only by success. It is not ideas or opinions which decide, but deeds. Success alone justifies wrongs done… The figure of the Crucified invalidates all thought which takes success for its standard.
Bonhoeffer argues that our society justifies its evil because of its possible benefits, but this standard is challenged when we see the suffering that Jesus experienced to bring healing and grace to our world. The way of Jesus is the way of true blessing, though it is a path of cross bearing. True biblical success is simply being obedient to God as revealed in His word.
The idea of consecration in the Old Testament was to come to God with the hands full. We surrender all that we are to Him. This is expressed not only in what we give, but also in what we avoid, namely the pollution that sin brings into our world. We become spiritual environmentalist or spiritually green. We are trying to become part of the answer to the woes of our society, rather than contributing to the problem.
We have looked at how pure religion is expressed positively in the care of those in distress and need. God is challenging us through the apostle James to guard our lives against spiritual pollution, which is another word for sin.
As we are becoming more environmentally aware, we know that pollution is destructive. In some of the larger cities of our world, like Mexico City, Mumbai, and Delhi, you can see the pollution as you fly in. It has harmful health effects. There are many respiratory problems as a result. People’s lives are shortened. In other words, it is a silent killer. What is true in the natural realm, is also true in the spiritual realm. There is a moral pollution that affects the quality of life and brings a separation or a death in our relationships, first with God and then with others. Much of the reason for the broken relationships that we witness all around us is directly caused by sin, or as James writes, the pollution of this world. When we live for self rather than for God, we end up losing out.
Jesus stated it in one of life’s greatest paradoxes. A paradox is the opposite of what you would expect.
For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it.[xxx]
Authentic faith, or pure religion as James calls it, can only happen when we are willfully surrendering our wills to God and become empowered by God’s Spirit. Then our words and actions become an expression of our relationship with our heavenly Father. How many can see that by merely glancing or ignoring God’s word reveals a spiritual condition? We are told to look intently, pondering, meditating, and then acting upon what God is speaking to us from His word. Are we quick to listen, slow to speak and slow to anger? Are we getting rid of all the moral pollution in our lives? Are we finding ways to help those who are unable to help themselves?
When we evaluate our lives, our words, do we see the need for a cleansing work in our heart, as our words are not always what they ought to be? Do we realize that what we do in helping those who are unable to help themselves is really what God is looking for from us? There is nothing more meaningful than helping those who cannot help themselves. There is such joy and meaning to life when we do. This expression of real spirituality can only come from a full surrender to God. Let’s respond today and every day to God! Our surrender, our passion to God will be what motivates and sustains us to have a genuine compassion for people. And that is the true test of whether we are followers of Jesus, not living a life of self-deception or living for the wrong purposes which will ultimately lead to the wrong destination.
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[i] C. S. Lewis, Beyond Personality, eBook, 49-50.
[ii] Matthew 7:21-23, The New International Version of the Bible, Zondervan, 2011.
[iii] 2 Corinthians 13:5.
[iv] Warren Wiersbe, Be Mature, (Wheaton, IL: Victor Books, 1978), 49.
[v] Grant Osborne, James: Verse by Verse, (Lexham Press, 2019), 49.
[vi] James 1:19-20.
[vii] Grant Osborne, James: Verse by Verse, 50.
[viii] Proverbs 15:1.
[ix] Matthew 12:34.
[x] Dan McCartney, James, Baker Exegetical Commentary on the New Testament, (Grand Rapids, MI: Baker Academic, 2009), 115-16.
[xi] Proverbs 18:21.
[xii] Proverbs 15:4.
[xiii] James 4:11-12.
[xiv] Douglas Moo, James, Tyndale New Testament Commentaries, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1985), 151.
[xv] Psalm 78:36-38.
[xvi] Grant Osborne, James: Verse by Verse, 50-51.
[xvii] James 1:21.
[xviii] James 1:22-25.
[xix] Kurt Richardson, James, The New American Commentary, Vol. 36, (Broadman and Holman Publishers, 1997), 91.
[xx] Ibid, 95-96.
[xxi] Grant Osborne, James: Verse by Verse, 56.
[xxii] Kurt Richardson, James, 96-97.
[xxiii] James 1:26-27.
[xxiv] Matthew 25:40.
[xxv] Psalm 68:5.
[xxvi] Alec Motyer, The Message of James, Bible Speaks Today Series, (Downers Grove, Il: Inter Varsity Press, 1985), 77.
[xxvii] Proverbs 14:31.
[xxviii] Proverbs 19:17.
[xxix] James 1:27.
[xxx] Mark 8:35.
