Living Faith: Practicing Self-Control

(To download an MP3 file of this sermon, click on the title above. To listen online, click on the play button of the audio player here.)

This sermon is the sixth one in a series of messages on the New Testament book of James. It is based on chapter three and focuses on the use or misuse of the tongue, which is a clear indication of self-control or lack thereof. 

Written Excerpts:

James 3:2 ^(NKJV) For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. 

Introduction:

The general need for self-control in all of life is aptly defined by William Law:

Our souls may receive infinite hurt, and be rendered incapable of all virtue, merely by the use of innocent and lawful things. What is more innocent than rest and retirement? And yet what is more dangerous than sloth and idleness? What is more lawful than eating and drinking? And yet what is more destructive of all virtue... than sensuality and indulgence?... It is the right and prudent management of ourselves… that all the art of holy living chiefly consists. (William Law, Leadership, Vol. 7, no. 1, quoted in Today's Best Illustrations)

(Draper's Book of Quotations)

·     I have more trouble with D. L. Moody than with any other man I ever met. – Dwight Lyman Moody 

·     It's possible that we—in pursuit of the disciplined life—focus our eyes on larger-than-life goals. We take on three jobs at church. We memorize not only verses, but chapters. We sell the TV or get up at 4:00 a.m. every morning for devotions.... But it may be that we've overlooked more immediate and obvious things. We've passed over things like a clean room, or being on time, or curbing our tongue. – Joni Erickson Tada

·     Voices are saying, "Let it all hang out" and "Tell it like it is" and "Hold nothing back" and "Be open... express your feelings without restraint!" It's easy to buy that kind of advice. But when I go to my Bible, I find contrary counsel being marketed. – Charles R. Swindoll 

For several weeks now we have been examining the letter written by the Apostle James, and today we are ready to cover chapter three. A quick look at the chapter will reveal that the primary focus of James’ discussion is the control of the tongue. Even though we will be primarily speaking about the use or misuse of the tongue in these verses, the general principle involves the Christian grace of self-control. For James says that anyone who is able to control his tongue is also able to control his whole body. Out of all the possible ways intemperance can be manifested, the effects from an uncontrolled tongue are the most prevalent.

Let us turn to James 3 and see what guidance the Lord offers for us in learning more about self-control.

V.  Living Faith: Practicing Self-Control (3:1-18)

We have been talking about “living faith.” In other words, we have been learning about how to put into practice what we say we believe. James has so many practical truths to offer in the way of living out our faith.

What can be more practical than learning how important it is to control what we say?

A.  Self-control is exhibited in speech. (1-12)

Here is chapter 3 James is reminding us that a major aspect of Christian living includes self-control. A word used by other NT writers that means the same thing as “self-control” is the word “temperance.” Paul tells us in Galatians 5 that temperance is one of the fruits of the Spirit.

James boldly asserts that self-control is primarily exhibited in the way we control our mouth or our tongue.

1. Careful speech is commanded. (1)

He begins in verse 1 by issuing a command to the readers / hearers in general that they should not strive to become teachers. 

One author, (Lenski) believes that this prohibition was not directed toward the elders/pastors/teachers, but was directed to those in the church that would tend to stand up and offer teaching to their fellow members. (Seems like this was the practice that Paul is addressing in 1 Cor. 14.)

Teaching requires the frequent use of the tongue, so this ties in with what he is about to say regarding the control of one’s speech. The reason for the warning is explained in the fact that those who teach have a greater accountability before God. There is a greater accountability because they have the power to lead people in the truth or to lead them astray into error.

Dr. Herron – “Medical doctors bury their mistakes, but when a preacher errs, the parishioner will suffer in hell for all of eternity.”

2. Speech reveals one’s level of self-control (2)

“we all” – James reminds us that none of us is perfect and we do stumble, err, and make mistakes of all kinds. 

“stumble” – Lenski makes a distinction between “stumbling” and “falling” (or falling away).

We all have those times that we realize we messed up. But… the person who does not “stumble” in his speech is a perfect person and able to control all the other aspects of life. He/she has demonstrated excellent self-control.

I heard a long time ago that John Wesley once said, “You cannot be in a conversation with someone for more than 45 minutes without sinning by what you say.”

3. Notice the way control works in life. (3-5a)

James gives everyday examples of small objects that can control great big objects. Small bit/bridle; small rudder; small fire. 

Tongue – the implication is that the tongue is similar to the other two objects mentioned in the sense that it is small, but it does BIG things.

(Lenski) The first two objects illustrate how much control they have over much larger objects, while the third object (small fire) illustrates how great the damage is when it gets out of control.

4. Uncontrolled speech produces much damage. (5b-6)

He goes on then to apply this “small fire” example to the misuse of the tongue and how it can cause so much damage.

“sets on fire the course of nature” – The tongue does set fire to the whole round of our being or existence. Note how some bit of slander sets a whole village or a town afire. Or see what vicious propaganda does in a whole nation or in many nations. International hatreds are thus fanned into wars. Consider the moral and the spiritual field. Vicious moral teaching, popular religious and doctrinal errors, rage like vast conflagrations and leave countless victims in their wake. The whole round of existence is set aflame by the evil tongue. (Lenski New Testament Commentary) 

“set on fire by hell” – (Not hades; but Gehenna) The word is connected to the Hebrew “Valley of Hinnom” outside of Jerusalem where refuse was burned. It the OT it was described as the place where children were sacrificed in the fire to pagan deities. It was the ultimate example of both corruption and consuming fire. 

Jesus used the word often to illustrate the kind of punishment awaiting the wicked. James, borrowing from Jesus, ties the destructive nature of the tongue to the place that was synonymous with evil, corruption and destruction.

5. Uncontrolled speech is inconsistent with nature. (7-12)

In the next several verses James provides some illustrations from the world of nature to show how inconsistent it is for the tongue to be out of control.

a. It can’t be tamed like animals. (7-8)

Animals can be and have been tamed, but not the tongue!

b. It mixes good and evil. (9-12)

Fresh water/bitter water from same spring?

Figs, olives, & grapes on opposite trees?

But the tongue has been known to mix blessings to God and curses to men. It isn’t proper and it isn’t consistent with the world that God has created. In the same way that you shouldn’t expect to go up to a fig tree and find olives, neither should you expect to find a person who claims to love Jesus and yet hear all kinds of cursing, slander and vulgarity coming out of their mouths.

Ills. – Man in my dad’s barbershop was cursing and using foul language until my father introduced him to a minister that was in the room waiting for his turn. The man suddenly quit his cursing and began to talk about the church he attended and the Sunday school class he taught!

B.  Self-control requires godly wisdom. (13-18)

This is the second time that James has made a specific reference to the need for wisdom. First, in chapter one – wisdom to know how to respond to various temptations, trials and tribulations. Now – wisdom to know how to control our tongues and how to exercise self-control in our daily lives in general.

1. Godly wisdom is revealed in conduct. (13)

A cliché that has been around for a long time: “What you say speaks so loud I can’t hear what you’re saying.”

James says that a person who has wisdom and understanding will demonstrate such in his/her conduct. It seems like he has switched from focusing on one’s speech to focus on behavior/conduct. However, in the very next verse, while giving an example of evil conduct, James refers again to the kinds of things that involve the tongue – bitter envy > boast; lie.

2. Earthly wisdom produces evil conduct. (14-16)

Evil or corrupt conduct is the fruit of earthly wisdom which he describes as sensual and demonic. 

“sensual” – is also translated as “unspiritual;” “natural.”

Demonic or devilish.

When one is governing his/her life by earthly wisdom, there is no such thing as self-control – not in speech nor in conduct. Such a person is driven by the desires and passions that are of this world, they are not spiritual, and they are inspired by demonic/satanic influence.

3. Heavenly wisdom produces righteous conduct. (17-18)

In order to live a righteous life pleasing to the Lord we must have the wisdom that comes from God; not the kind of wisdom that comes from our surrounding environment.

Conclusion:

We have tried to describe through the words of James how destructive the tongue can be when it is out of control. I’ve not given any specific examples, but I think we already know the kinds of ways that the tongue is used for evil, even by good people and people who claim to love Jesus. Evil reports about other people; gossip; slander; lies; rumors; cursing, etc. etc.

James has been emphasizing the need for wisdom in knowing how to control our desires, our tongues and our whole lives. I’ve been reading in Proverbs lately and Solomon has a great deal to say in Proverbs about our need for Wisdom. 

There is no other way for us to find the wisdom we need to be a disciplined, self-controlled, temperate Christian than to daily seek the help of the Lord and guidance that only comes from Him.

Our closing song is a prayer acknowledging how desperately we must rely on God for His help in our lives.    I Need Thee Every Hour

Living Faith: Working It Out

(To download an MP3 file of this sermon, click on the title above. To listen online, click on the play button of the audio player here.)

This message is the fifth sermon in a series of sermons on the New Testament book of James. James provides numerous admonitions for living out one's faith in a practical way. This sermon focuses on James 2:14-26 and discusses the need to verify one's faith by the works that accompany such faith. Genuine faith is more than just words.

Written Excerpts:

Philippians 2:12 ^(KJV) Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 

Introduction:

When I started the series of messages on the Epistle of James, I mentioned that James was directing his words towards those who thought that faith could be genuine without any real evidence in lifestyle and conduct. We made a contrast between the Apostle Paul and the Apostle James in this way: Paul attacks the idea that a man can be saved by works and so places more emphasis on faith. James attacks the idea that a man's faith may be dead (unproductive) yet real, and so James emphasizes works…

The "works" Paul attacks are those which pretend to save; the "works" James demands are those which demonstrate salvation. Paul and James are not standing face-to-face opposing each other, but are standing back-to-back, opposing different “enemies.”

Today we are going to take a look at the second half of chapter two where James refutes the idea that faith can be real without any works to verify it. That relates to the title of today’s message – Living Faith: Working It Out.

There is a text from Paul’s Epistle to the Philippians that goes along appropriately with our passage in James. It reads like this, Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; (Philippians 2:12 ^NKJV)

I have heard many people interpret this verse to mean that everyone’s understanding of salvation is slightly different, so each person needs to “work out” what they think salvation involves for them and not worry about what others think. That is not really the correct understanding of the text. One author states that the words, “work out,” indicate the idea of carrying something through to its conclusion. As such, it would mean that the Philippian believers were urged to let God’s salvation be worked out into their everyday lives and accomplish all that God intended for it to accomplish.

This is essentially the point that James is making in this portion of chapter two. Any person that professes to have faith, must demonstrate his/her faith by the way that it works itself out in the practice of everyday life.

With the help of the holy Spirit I want to speak to you today about the ways that faith is supposed to work as we daily live. 

If you have a copy of the outline I created, and are following along, we are on page two of the outline and ready to talk about 

IV.       Living Faith: Working It Out (2:14-26)

As the Apostle James “zeroes in” on this matter of demonstrating that our faith is genuine and active, James asks three rhetorical questions. Remember that a “rhetorical question” is one in which the answer is so obvious that it doesn’t need to be answered. 

A.  Three Penetrating Questions (14-16)

The first question appears in the first part of verse 14.

1. What benefit is faith without works? (14a)

James raises the question so that the readers/hearers would begin to think about the implications of trying to proclaim their faith but having no action to verify what they proclaim. The question he poses expects a negative answer – “There is no benefit!”

The second question comes at the end of verse 14.

2. Can that kind of faith save? (14b)

As you may notice, I have rephrased the question at the end of verse 14. It is obvious from the context that James is not just talking about faith in general, but he’s specifically talking about the kind of faith that is not followed by any works to confirm the authenticity of the faith. Again, a negative response is expected to this rhetorical question – “No! This kind of faith cannot save anyone.”

The third question comes after the presentation of a hypothetical situation to illustrate the very point he has been trying to make. 

3. What value are empty words? (15-16)

He presents a hypothetical scenario of an individual who is found to be destitute of food and clothing, and all that is offered are words of condolence with no accompanying action to alleviate the suffering. If action is not taken to actually supply the needs of the person who is destitute, then what real benefit is it? His intended point is that any thinking person would readily see that the words accomplish nothing. After the words are spoken, the person is no better off than before.

Again, for the third time, the rhetorical question expects a negative response – “There is no benefit to the destitute person, if only flowery words are offered.”

B.  A Practical Faith Principle (17)

Based on the three questions that have all clearly proven a valid point, James proposes a precise, practical principle regarding faith. If faith is not accompanied by works, then the faith is dead; lifeless; and useless.

(George Guthrie, Expositor's Bible Commentary, Revised) …the term “dead” [is] being used here to speak of something that is so deficient spiritually as to call into question its reality.

Having true faith in Christ is more than merely repeating a certain kind of prayer or saying the right words, but it must be accompanied by obedience to the commands and desires of Christ as revealed in Scripture.

C.  A Proposed Objection (18-19)

This section (v.18) is especially difficult to interpret because the original Greek text did not contain punctuation and therefore, it is not clear who the pronouns “you” and “I” refer to. 

One author (Douglas J. Moo, Tyndale NT Commentaries), believes the best approach for interpreting the verse is to understand it as simply two hypothetical individuals who stress two separate ways – faith or works. But James is declaring that they are not separate options; “either/or.” Both faith and works must be present. If not, then the faith is not real.

1. The objection is raised and answered. (18)

One person may have faith to proclaim. Another person may have works to show. However, the most desirable position is for all people to use works to validate their faith.

2. The objection is illustrated by a comparison. (19)

(Moo) What does this faith without works amount to? It amounts to the same kind of faith that is possessed by demons.

James positively and authoritatively asserts that demons believe in God and they tremble at the prospect of coming judgment that God is going to bring upon them. However, that belief or confident faith has not saved them because demons have not combined faith with any kind of works/actions to obey God. 

We know from other references in the Bible that demonic spirits chose to rebel against the God that they know is real. So, a person who claims to have faith in God, but hasn’t verified his/her faith by obedience to the word and will of God is no better off than the demons and cohorts of Satan himself.

(Guthrie) If one confesses God’s reality, he or she must come to grips with God’s requirements of righteous living, recognizing that a workless faith is no good.

D.  Two Persuasive Demonstrations (20-25)

In verse 20, James prepares to show some examples of working faith from the OT by essentially asking this question, “Do you want to know [more proof] that faith without works is dead?

The question is directed to an anonymous / hypothetical “foolish man.” “foolish” = empty; shallow

1. Abraham demonstrated working faith. (20-24)

“Abraham… justified by works” – Some writers believe that the word “justified” in this context is intended to mean a demonstration of being justified; that is, demonstrated by works.

Others describe it like this:

(Moo, Tyndale NT Commentaries) James asserts that Abraham did works and that these works were used as criteria in God’s ultimate judgment over Abraham’s life. He assumes that Abraham had faith and that this faith was basic to Abraham’s acceptance by God (vv. 22-23). But he stresses that the life of the one who has been so accepted by God must show the fruit of that relationship in good works. It was what precedes and enables these works that Paul concentrates on. Paul wants to make clear that one ‘gets into’ God’s kingdom only by faith; James insists that God requires works from those who are ‘in’.

vv. 21-22 – It was not the works that declared Abraham righteous or justified; it was God who declared it. See v. 23. “He believed…counted [by God] for righteousness.”

“by works” – i.e. out of works. 

(Lenski’s Commentary) Abraham was initially declared righteous because of his faith alone, but this one example of sacrificing his son, (and many others not mentioned here), continued to bring about subsequent verdicts of righteousness out of the works Abraham did. 

“faith was made perfect” – The structure of the sentence indicates that it means “was brought to its goal” [by God]. 

It is a passive verb and it shows God bringing Abraham’s faith to its desired goal out of the works that he did as a result of his trust in God.

“justified by works and not by faith only” – This passage seems to be full-blown contradiction to Paul’s statement in Rom. 3:28 “we conclude that a man is justified by faith apart from the law.”

However, Paul is speaking about “works of the law” and James is speaking about “works of faith.”

2. Rahab demonstrated working faith. (25)

The second OT illustration of faith at work comes in the story of Rahab. Another biblical story intended to show the same point as Abraham’s story did.

E.  A Positive Precept (26)

In the same way that a physical body is dead when there is no “spirit” (breath), so is faith dead without works.

(Lenski New Testament Commentary) Absence of breath, deadness of the body; absence of works, deadness of the faith.

Conclusion:

We have gone through a rather lengthy discussion of this truth that James wants to instill in their hearts – if faith in the heart is not accompanied by works from the life, then the faith is not alive; it is nothing more than a mental agreement on the same level as demons.

I believe that there is one word that sums up everything James is referring to when he speaks about “works.” It is the word, “obedience.”

That can either be obedience to God’s Word in leaving off sinful practices that are not compatible with righteousness, or it can be adding those practices that demonstrate the love of Christ to the world around us. 

There have been some very remarkable examples of works of faith, such as: John & Charles Wesley. 

John Wesley is an excellent example of one who was trying to obtain salvation and peace with God by religious works, but never felt truly born again until he was listening to Luther’s preface to the book of Romans and “felt his heart strangely warmed.” But after his “heart-warming” conversion by faith, he went on to carry out remarkable works of faith to reform the culture in which he lived.

As the hymn-writer declares: A charge to keep I have, a God to glorify; a never-dying soul to save and fit it for the sky. Let’s sing our closing song: A Charge to Keep I Have

Living Faith: Loving Our Neighbor

(To download an MP3 file of this sermon, click on the title above. To listen online, click on the play button of the audio player here.)

This sermon is the fourth message in a series of sermons on the New Testament book of James. The sermon, based on James 2:1-13 emphasizes the need for believers to practice their faith by avoiding the sin of partiality or showing favoritism. In other words, they should treat others the same way they would want to be treated.

Written Excerpts:

James 2:8 ^(NKJV) If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," you do well;

Introduction:

Most of you are aware by now that we have started a series of sermons on the book of James, which is located near the end of the New Testament. Today’s message is based on the first half of chapter two and it deals with the important issue of how we treat one another as human beings.

I think we could introduce the message by quoting two well-known teachings of Jesus. The first is when Jesus responded to a question about the greatest commandment with the answer: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (Matthew 22:37) Jesus then continued, And the second is like unto it, Thou shalt love thy neighbor as thyself. (Matthew 22:39)

Luke records a follow-up question from the man who asked, “Who is my neighbor?” In response, Jesus gave the parable of the Good Samaritan, which most of us already know. (It’s recorded in Luke 10.) This is considered one of the classic texts regarding the way that Christians should treat their fellowman. Another classic text is often called the golden rule. Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. (Matthew 7:12)

The verses we are looking at in James today deal with a subject that is closely related to these lessons from Jesus. In fact, James quotes the very same text from the OT that Jesus was quoting when He called it the second greatest commandment given to us by God. As I have stated before, James is explaining the fact that one’s faith should influence his/her daily conduct. Therefore, his letter is full of practical admonitions, many of which are issued as commands; imperative verbs.

As I prepared the message for today covering the first half of chapter two, I chose the following title, “Living Faith: Loving Our Neighbor.”

There are a number of different ways we can demonstrate love for our neighbor or fail to demonstrate love. James uses a specific example here as he urges his readers to avoid the sin of partiality or favoritism which is often a product of prejudice.

Let us take a look at what he has to say regarding this vital issue.

III.   Living Faith: Loving Our Neighbor (2:1-13)

James concurs with the messages we find in other places in the NT. If we are serious about living like true followers of Jesus, then we must be loving to those who live around us. 

A.  Neighborly love avoids partiality. (vv. 1-9)

Love can be demonstrated by things we do and by things we avoid doing. In this particular message by James he is focusing on one of the things we should avoid doing if we are going to demonstrate genuine Christian love.

1. Partiality is forbidden for believers. (1)

Here again we have an imperative verb from James. James hasn’t “heard” that it is not acceptable to tell people how to live their lives! He repeatedly and emphatically tells us just how it is. If you want to be a genuine follower of Jesus, then this is how you must live.

“respect of persons” (KJV); “partiality” (NKJV, et. al)

(Theological Dictionary of the New Testament) 1. In the OT one finds various phrases that express respectful greeting of reception, e.g., bowing the face, lifting up the face. Out of these arises the idea of showing preference or partiality to certain people. God in contrast respects the face of no one (Dt. 10:17). Deut. 10:17 (NKJV) For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe.
2. Following the OT, the NT has different expressions for showing respect of persons, e.g., in Mark 12:14; Luke 12:21; Jude 16. God, however, shows no partiality (Gal. 2:6 ^(NKJV) But from those who seemed to be something--whatever they were, it makes no difference to me; God shows personal favoritism to no man--for those who seemed to be something added nothing to me.).

To express this thought the noun prosōpolēmpsía is coined (Rom. 2:11; Eph. 6:9; Col. 3:25; Jms. 2:1). In the judgment Jews and Gentiles are treated alike. Over both employers and employees is a Lord who shows partiality to neither. Sinners will be repaid with no respect of persons. God opens salvation to the Gentiles too (Acts 10:34). Believers must be like God in their treatment of one another, not favoring the rich or despising the poor (Jms. 2:1). To show partiality is to commit sin and to fall under conviction by the law (2:9).

The command is clear and emphatic. Do not show favoritism or prejudice (pre-judge based on outward appearance such as: economic status, ethnicity, etc.).

2. Partiality is hypothetically illustrated. (2-4)

James describes a hypothetical situation that may arise in their synagogue/assembly/church. The wealthy-appearing man is treated with respect, while the poor-appearing man is treated with disdain.

One of the frequent techniques utilized by James is rhetorical questions. This is such an example. 

If this happens, the people showing prejudice are defined as… “judges of evil thoughts” (KJV); “judges with evil thoughts” (NKJV).

(Tyndale New Testament Commentaries) Lev. 19:15, which James probably had in mind as he wrote this passage, condemns partiality in the context of judging. Lev. 19:15 ^(NKJV) You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor. It is perhaps this association that leads James further to characterize those who show partiality as judges with evil thoughts. Not only have they arrogated to themselves the role of judges; worse, they render their decision according to un-Christian, worldly standards.

3. Partiality is inconsistent with life experiences. (5-7)

a. This attitude/practice is inconsistent with God’s actions.

“hearken” / “listen” – impv. Verb

The people that God has chosen are poor in relation to this world’s goods, but they are rich in faith. Many times, people who strive to be rich end up compromising their faith in order to do so. (There are exceptions.)

b. This attitude/practice is inconsistent with actions of wealthy people.

In all probability, many of these believers were poor and had suffered from the inconsiderate actions of the wealthy. So, why would they want to act this way toward other believers?

c. A common practice of the oppressive wealthy is blaspheming the name of God.

4. Partiality is inconsistent with the law of love. (8-9)

v. 8 – James is basically saying that anyone who practices the “royal” law (aka, 2^nd greatest commandment) is doing what is right and good.

v. 9 – But, if a person demonstrates the attitude of favoritism and partiality, then that person has violated the royal law and is guilty as a transgressor.

B.  Neighborly love fulfills God’s law. (vv. 10-13)

After making a reference to the “royal law” – the command to love your neighbor as yourself – James goes on to explain that a violation of any law is a violation of all the law.

1. God’s law is all-encompassing. (10-11)

James emphasizes the truth that a lawbreaker is a lawbreaker whether one law is violated, or multiple laws are violated.

(D.E. Hiebert) Our obedience to God cannot be on a selective basis… God’s will is not fragmentary; the entire Law is the expression of His will for His people; it constitutes a grand unity…. To violate any part of the God-given Law is an offense against the Divine Lawgiver.

We humans are often guilty of comparing ourselves among ourselves. We tend to categorize our sins and look at ourselves as “not as bad as…”

2. God’s law promotes love. (12-13)

If we strive to live according to God’s law, it motivates us to act in loving ways to others regardless of social status.

v. 12, “so live and so do” – present imperative tense, i.e. commands to be continually practiced.

Keep on living like people who know they are being judged by the law of liberty.

“law of liberty” – (Tyndale NT Commentaries) To use James’ own description, this law is an ‘implanted word’, ‘written on the heart’, that has the power to save us (Jas 1:21).

v. 13 - This verse is basically echoing the words of Jesus, Matthew 7:1-2 ^(KJV) Judge not, that ye be not judged. ² For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 

Conclusion:

In our study today we have been talking about living out our faith in practical ways. One of the ways we do that is by demonstrating loving attitudes and behaviors towards others. We practice the Golden Rule and we avoid the terrible sin of showing favoritism and partiality. We don’t judge people on the basis of social status, or skin color, or any other outward appearances.

It is entirely fitting for us to be reminded of this theme on a Sunday that we are sharing the sacrament of communion. Communion is all about unity and oneness in the body of Christ because we all partake of the same blood that saves us from sin. We all spiritually participate in the body and blood of Jesus regardless of where we come from or how high/low we are on the economic/social ladder.

Before we share the emblems of communion, let us sing the hymn listed in the bulletin: The Blood Will Never Lose Its Power 

Outline on the Epistle of James

Living Faith

I.          Living Faith: Surviving Under Pressure (1:1-18)

A.  Surviving Under the Pressure of Daily Trials (1:1-12)

1. Joy is commanded. (v.1)

2. Trials are diverse. (v.2)

3. Trials have a purpose. (vv.3-4)

4. Wisdom is needed and available. (vv.5-8)

5. Trials affect everyone regardless of status (vv.9-11)

6. Endurance produces the victor’s reward (v.12)

B.  Surviving Under the Pressure of Evil Temptations (1:13-18)

1. God is not the source of evil temptations. (v.13)

2. The process of temptation is explained. (vv.14-15)

3. God is the source of everything good. (vv.16-18)

II.        Living Faith: Overcoming Trials & Temptations (1:19-27)

A.  Overcoming God’s way, not man’s (vv. 19-20)

B.  Overcoming with God’s means (vv. 21-25)

1. Remove obstacles that hinder. (v. 21a)

2. Receive the means for victory. (v. 21b)

3. Use what is received. (vv. 22-25)

C.  Overcoming with convincing evidence (vv. 26-27)

1. Evidence includes control of one’s speech. (v. 26)

2. Evidence includes genuine compassion. (v. 27a)

3. Evidence includes a desire for purity. (v. 27b)

 III.       Living Faith: Loving Our Neighbor (2:1-13)

A.  Neighborly love avoids partiality. (vv. 1-9)

1. Partiality is forbidden for believers. (1)

2. Partiality is hypothetically illustrated. (2-4)

3. Partiality is inconsistent with life experiences. (5-7)

4. Partiality is inconsistent with the law of love. (8-9)

B.  Neighborly love fulfills God’s law. (vv. 10-13)

1. God’s law is all-encompassing. (10-11)

2. God’s law promotes love. (12-13)

IV.       Living Faith: Working It Out (2:14-26)

A.  Three Penetrating Questions (14-16)

1. What benefit is faith without works? (14a)

2. Can that kind of faith save? (14b)

3. What value are empty words? (15-16)

B.  A Practical Faith Principle (17)

C.  A Proposed Objection (18-19)

1. The objection is raised and answered. (18)

2. The objection is illustrated by a comparison. (19)

D.  Two Persuasive Demonstrations (20-25)

1. Abraham demonstrated working faith. (20-24)

2. Rahab demonstrated working faith. (25)

E.  A Positive Precept (26)

V.        Living Faith: Practicing Self-Control (3:1-18)

A.  Self-control is exhibited in speech. (1-12)

1. Careful speech is commanded. (1)

2. Speech reveals one’s level of self-control (2)

3. Notice the way control works in life. (3-5a)

4. Uncontrolled speech produces much damage. (5b-6)

5. Uncontrolled speech is inconsistent with nature. (7-12)

a. It can’t be tamed like animals. (7-8)

b. It mixes good and evil. (9-12)

B.  Self-control requires godly wisdom. (13-18)

1. Godly wisdom is revealed in conduct. (13)

2. Earthly wisdom produces evil conduct. (14-16)

3. Heavenly wisdom produces righteous conduct. (17-18)

VI.       Living Faith: Separating from Worldliness (4:1-5:6)

A.  Worldliness includes conflict and strife. (4:1-12)

1. The source and result of strife is revealed. (1-2)

2. The cause of strife is described. (3-5)

3. The remedy for strife is explained. (6-10)

4. Admonitions to avoid strife are offered. (11-12)

B.  Worldliness includes arrogant planning. (4:13-17)

1. Arrogant plans ignore key factors. (13-14)

2. Arrogant plans can be corrected. (15-17)

C.  Worldliness includes the love of luxury. (5:1-6)

1. Love of luxury produces disappointing results. (1-3)

2. Love of luxury causes injustice. (4-6)

VII.     Living Faith: Reaching the Final Goal (5:7-20)

A.  Patience is necessary to reach the goal. (7-12)

1. Patience is encouraged. (7-8)

2. Patience is practically applied. (9, 12)

3. Patience is illustrated. (10-11)

B.  Prayer is necessary to reach the goal. (13-18)

1. Prayer is appropriate for all circumstances. (13-15)

2. Prayer hindrances need to be removed. (16)

3. Effective prayer is illustrated in real life. (17-18)

C.  Even the wayward may reach the goal. (19-20)

Living Faith: Overcoming Trials & Temptations

(To download an MP3 file of this sermon, click on the title above. To listen online, click on the play button of the audio player here.)

This sermon is the third message in a series of sermons on the New Testament book of James. Using the closing eight verses of chapter one, the sermon provides help in overcoming trials and temptations.

Written Excerpts:

James 1:21 ^(NKJV) Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.

Introduction:

We have begun a series of messages through the book of James. We are calling the series “Living Faith” for two reasons: 1) In chapter two James explicitly declares, “faith without works is dead.” In James’ mind there is such a thing as dead faith (faith that has no effect/no results). So, he is apparently urging his readers to exercise a living faith. 2) The entire letter James has written includes numerous practical instructions on how to live a godly life day by day. Therefore, it follows that real genuine Christian faith is faith that makes a difference in how we live – it is a living faith.

The first two sermons were all about gaining an understanding of trials, and temptations. We learned the long-term “benefits” of trials and we learned the true source of temptations to do evil. Today, we will finish chapter one by learning some truths about overcoming trials and temptations.

II.  Living Faith: Overcoming Trials & Temptations (1:19-27)

God’s plan and the message of the Bible is that Christian believers should be victorious over our trials and temptations. The Scriptures never portray normal life for believers as a life of defeat. I know how the enemy works, and he likes to convince us that it just isn’t possible to rise above the trials and be consistently victorious over temptations. He wants us to believe that we just have to accept the fact of constant disappointment and defeat. But, James has a different message to give.

A.  Overcoming God’s way, not man’s (vv. 19-20)

“Wherefore” – (NKJV, So then); a particle that connects the present thought with what has preceded it. 

Some ancient manuscripts have a different word here that is translated: “know this/knowing this.”

Either way, the intended point still seems to be, “In regards to what I’ve just said, you need to understand this.”

“swift to hear, slow to speak, slow to wrath” 

This can be understood as an independent thought / principle about our general conduct, or it can be interpreted in light of the preceding verses about trials and temptations. I think it refers to the preceding verses about temptations. Sometimes, the natural human response to trials and temptations is to get angry and start spewing our minds rather than just listen to the Spirit and learn from our trials. 

“I don’t deserve this.” “I’ve had enough trouble.” “Why did this happen to me?” …

“The anger of man does not produce the righteousness of God.”

There is a kind of “righteous anger” that is not sinful. It is perfectly Christ-like to be angry with wickedness and evil; to be angry about Satan’s destructive influences upon our families and our society. However, James seems to be speaking about the anger that is strictly human-centered and self-motivated. This kind of anger goes contrary to the righteousness of God.

When we are angry about something that has happened, we need to check our attitude to see if what we are thinking/saying is in agreement with the character of God.

B.  Overcoming with God’s means (vv. 21-25)

The next few verses speak about the means for overcoming trials and temptations.

1. Remove obstacles that hinder. (v. 21a)

The first admonition James offers for overcoming temptations is to remove obstacles that hinder victorious living.

“lay aside” – cast away; put off from one’s self.

“filthiness” – lit. dirty; compare James 2:2 ^(NKJV) For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes,

Here in chap. 1 it probably is intended figuratively for wicked, vile. 

“superfluity” – superabundance; overflow

“naughtiness” – wickedness; evil

Isaiah 55:7 ^(KJV) Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. 

In order to have victory over temptation, we must come to the place where we are absolutely through with sin; we are sick of our sin; we hate it and we want what is godly more than what is simply satisfying to our fleshly desires. But, that is not all that is needed. Many people despise their sin and intend to put it off/aside but find that they are powerless to do anything.

2. Receive the means for victory. (v. 21b)

The second thing that is needed for victory is  “receive with meekness the engrafted word.”

“meekness” – mildness; humility; docile. (A.T. Robertson) This should be contrasted with the anger mentioned in v. 20, not with evil/naughtiness mentioned in v. 21.

Instead of getting angry about the trials and temptations, we need to humbly accept the Word of God and get it firmly planted into our minds and hearts.

“engrafted word” – implanted word; 

Seen on Facebook – If you want to be spiritually fit, you have to workout more than just one day a week for an hour. Also…

David Platt – If you took away the air conditioning, padded seats, cool music and colored lights, would your love for the Word of God still be enough to bring you out to church?

To implant/engraft the Word it takes more effort than brief, casual attempts at reading a few verses here and there.

Rom. 10:17 –  … faith comes by hearing and hearing by the Word of God.

3. Use what is received. (vv. 22-25)

Not only is it so vitally important to learn the Word and study it so that it can become implanted in our hearts and minds, but James declares that it is also necessary to practice what we learn.

Be doers and not hearers only.

He makes an illustration here by referring to someone who looks into the mirror then promptly forgets what he/she sees about themselves in the mirror.

The Word of God becomes more meaningful and understandable if we earnestly seek to apply its teachings and principles to everyday life. The more we apply it, the more clear it becomes in our understanding.

When God shows us something in the Scriptures, we need to deliberately take the necessary steps to start including that principle/action in our lives rather than simply acknowledge it as “good advice” or “interesting information.” When we fail to put into practice the truths and principles we learn from the Word, then we automatically are testifying that the Bible is no different and has no higher authority than any other book we might read.

“deceiving yourselves” – if the Bible has no higher authority for us than any other book, then we are deceiving ourselves if we think we are followers of Christ.

C.  Overcoming with convincing evidence (vv. 26-27)

What does it look like when people allow the Word to become implanted in their minds and hearts? What happens when we start letting the Bible change us?

1. Evidence includes control of one’s speech. (v. 26)

One of the things that happens when the Bible changes us is it affects our tongues / our speech.

James will have a lot more to say about this important principle in chapter 3, but now he essentially tells us that we know the Word is starting to have an effect on us when we start controlling our tongues. James doesn’t elaborate here, but when we consider the rest of Scripture, then controlling the tongue eliminates such things as: gossip; vulgar talk; profanity; bitter, hateful comments; etc.

Ephesians 4:29 ^(KJV) Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 

When someone’s speech changes, you really know that God is at work in their hearts! In fact, James says if the tongue isn’t under control, then that person’s religion is vain or worthless.

“religion” – (Thayer) religious worship, especially externals like ceremonies, etc. 

Religious ceremonies and activities do not cover up the evil coming from our speech.

2. Evidence includes genuine compassion. (v. 27a)

Another bit of evidence that the Word has been implanted into our minds and hearts is the fact that it motivates us to help others.

This last verse starts out with this phrase, “pure religion and undefiled before God is this.”

“religion” – same exact word that was used in previous verse regarding the use/misuse of the tongue.

 “pure…undefiled” – positive and negative way of saying basically the same thing. Pure = clean; undefiled = not soiled.

It is demonstrated by showing genuine compassion to orphans and widows.

(Robertson’s Word Pictures in the NT) this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts.

 “visit” – to inspect; go see; (Thayer) to look upon in order to help or benefit.

“affliction” – literally, a pressing together, pressure. Figuratively, trouble, tribulation, anguish or distress. Same word in Rom. 5:3 “tribulation worketh patience.”

Really relates to the kinds of trials James talked about in the early verses of this chapter. We all go through them, but when some of the weakest among us (orphans/widows) are facing them we need to look into ways we can help them.

3. Evidence includes a desire for purity. (v. 27b)

The third bit of evidence that the Word has been implanted into our hearts is the desire we exhibit for purity. That is, to separate ourselves from the moral filth of the world.

“unspotted” – literally, not stained or defiled. 

Both verbs in verse 27 (visit and keep) are in the present tense, which means continuous actions.

Notice the tension here between carrying out the first admonition as well as the second. In order to show the compassion as we should it is necessary to be involved in the world, but at the same time we need to remain unsoiled by the world.

Conclusion:

The earlier sections of James chapter one helped us to understand general trials as well as temptations to do evil. Now, he has been describing how we can be overcomers; how we can avoid being defeated by trials and temptations, but we can be victorious.

James provides some clear admonitions on how a person can be victorious – by getting rid of filthiness and by receiving and implanting God’s Word in our minds and hearts. Then he describes the kinds of changes or transformations that will show up when we do get the Word in our hearts.

In all of these admonitions, it is paramount that we have the help of the Holy Spirit to change us and empower us as we try to live a holy life and please the Lord.

The song I’ve chosen for our closing hymn mentions the things we need in these days.

In Times Like These