Finding the Right Words (James 3:1-18)

A)    The Duplicity of the Tongue

Controlling the tongue is something that surely confronts all of us. And controlling the tongue can be a very difficult task – but it is possible. And there is a lot at stake: our relationships, our church’s witness, our own character. In verse 6 we read the dramatic words that the “tongue … sets on fire the cycle of nature” – meaning that the “tongue” can really upset the balance of things … fracture relationships, neighbourhoods, international relations. The tongue can be like a rubbish tip (with the reference to “hell” or “Gehenna” in verse 6). We should never underestimate the tongue’s potency. One of two drops of poison dropped into a community can have a devastating effect (v.8).

Our tongue can build up or tear down. The two extremes: our tongue can do untold damage, or, can be a source of real blessing. Unfortunately, even if we have found numerous ways to bring encouragement, and this is what we mostly do, we still have also found ways on occasions to be negative and do harm. We might be accepting of this … 70% is not too bad! But James, as ever, pushes us to what he calls a ‘completeness’, which does not even accept the slightest slip up. Verse 10: “From the same mouth come blessing and cursing; my brothers and sisters, this ought not to be so”. Sincere regret will lead to our forgiveness … yes; and we don’t want to get bogged down in any guilt – there’s no need to. But sincere regret means that we want to do better, and we will take steps to do better.

The spring that comes from our mouth should be wholly consistent. And God will help us do better; especially as we give God access to those areas of our life where problems lie. For the sharpness of our tongue reveals problems (even areas of darkness) that lie within. The level at which a Jesus-follower is at, when it comes to their maturity, can be noticed whenever they open their mouths. Eventually, what is really going on in their heart, will be exposed through their mouth. So to really take on board the challenge of James here, we need to take inventory, seek help, and open our lives to fresh insight. We need to allow God to fulfil His promise to reform us into a new creation. Let’s not be resistant! There’s more to be gained than lost.

Let’s concede that we are works in progress. We have growth bursts, but also times of plateau and even regression. Let’s also though appreciate the importance of how we use words, and appreciate the strong emphasis that James puts on this. Let’s try and find the right words for each and every occasion. And when we slip up, let’s use this as a learning tool for the next time. We want people to want to listen to us, we want people to be able to trust us. James seems to address two styles of communication here: (i) those in teaching mode, and (ii) those in general conversation. [James handles the whole area of ‘conflict’ when we get to chapter 4.]

B)    Finding the Right Words

(i)                In Teaching

James poses a seriousness around teaching … specifically here teaching in the spiritual and church setting, but any of this in general terms applies to many situations. There is here a warning against wanting to do something that you’re not really prepared or ready for. This doesn’t mean we should be frightened about or resistant to teaching. It more goes to motivation. The proper motivation for teaching in the church is guiding people closer to God. Teaching like this should never be an ego thing. There are warnings (in verses 14-16) about the negative power of “selfish ambition” and “bitter envy” – how such things compromise the truth; the result is far from inspired or helpful … it is described as “earthly, unspiritual, devilish”, bringing “disorder and wickedness”. In verse 17, James also warns about “partiality or hypocrisy”, which suggests a lack of even-handedness, wholeheartedness and integrity.

On the other hand, there are those who have really been given a gift of teaching, but maybe feel they aren’t ready (and this could rightly come from a place of humility). These ones should be encouraged to step up, at the same time as getting constructive feedback and valuable guidance.

How do we find the right words when teaching?? There has to be prayerful discernment about what is to be said and how it is to be said. Personally, I always start with the biblical text and read over and over it – as if reading it for the first time. I also have in mind the context in which the teaching will be delivered. I trust that God is guiding my thoughts to the most important parts of the passage and bringing some new understandings. After all, the teacher does not always know what it is that the listeners need to know or to hear or to feel. When I start my jottings or typing, I pray that something will emerge which will help someone in their journey.

You can’t teach impersonally the way you might to a mirror, because before you, you have living, breathing, feeling individuals. You have to be sensitive to your listeners. But at the same time, you can’t let this scare you off, because the Bible is full of challenges that can’t be watered down.

Teaching from the Bible requires a good balance of encouragement and challenge: words that will build our faith, and words that will promote change where change is needed. Teaching in church needs to allow the Bible to become more accessible, more helpful, more understandable and more applicable. Teaching from the Bible must always offer hope … hope that the future can offer more blessing, more growth, and a deeper relationship with Jesus. This sort of criteria guides well > what words go in, and what words stay out. It also governs what are the most important things to cover now, and what can be left for another day.

(ii)              In General Conversation

When it comes to our general conversation, there are major themes that run through what James is saying. As mentioned earlier, James picks up strongly the inconsistencies that occur with the one and same mouth uttering both blessings and curses, in other words, both positive helpful language and negative hurtful language. We have said something about how to work on that from the inside, however we can also become aware of what is helpful and what is harmful – and sort of keep a watch on ourselves. It is no accident what is added to the end of verse 9!! We cannot worship God with integrity, while we bring hurt and harm to those who have likewise (to us) been created in the image of God. There would be a certain arrogance in this! Some might go as far to say that to curse anyone else is to curse God.

There is no lack of challenge here, to any of our harmful words, to any person at all! We want to build all our communications into a more consistent, reliable, trustworthy whole. [And this would certainly include all written communications (emails, letters), and our use of social media.] From God’s channels there should only be words that build up others. And I don’t think it matters if that person is present at the time or not.

So, we surely know what would be OUT!?!

·        hasty, careless, ill-considered words; abuse

·        lies; anything that flirts with dishonesty; uninformed gossip (often laden with selfish agendas)

·        harsh criticism (in no way based around helping a person; revealing judgemental attitudes)

·        cutting put-downs, insults, insensitive labels (that undermine self-esteem)

·        speaking before listening

What has been said can never be unsaid, and the ramifications spread without control. Often our tongue is operating while our brain isn’t. And sometimes we can fall uncritically into how the general culture communicates, without thinking more carefully about the fallout. Sometimes shock, frustration or disappointment break free of any control we might have. If we are well aware of our vulnerabilities, we need to take the necessary steps to heal ourselves so that we don’t go on hurting others.

Proverbs 12:18 – Rash words are like sword thrusts,

                                but the tongue of the wise brings healing.

C)    The Words of Wisdom

Verse 17 gives us some measuring sticks for our words. And these are still measuring sticks, even when dealing with difficult people and frustrating situations. This is called “wisdom from above”, i.e. the highest wisdom. This wisdom is based on how God relates to us. Wise words can bring blessing and healing. James gives four categories in which we may find words of wisdom:

(a)  PURE – this is where we don’t force our agenda on other people, or see other people as simply vessels to meet our needs; we have open space for the other person. Any advice or guidance we bring is given gently, and with the other person’s growth in mind. This is akin to being Spirit-filled and a natural channel of God’s blessing.

(b) PEACEABLE – this is where we don’t go out to cause distress or conflict; quite the opposite – we try to guard, prioritise, maintain and promote peace and harmony. This is not peace at any price; this not a peace that ignores injustice, but a peace that looks to community well-being …’shalom’. This is not harmony for the sake of it that ignores apathy, but rather a peace that seeks space for the potential in others to surface. Verse 18 speaks about PEACEMAKING, where our words would proactively seek peace in places where peace and opportunity don’t currently exist.

(c)  GENTLE & WILLING TO YIELD – this is being open to other thoughts and new learnings; where we accept and show that we have much to learn, and are willing to hear other opinions, and sensitively understand different points of view. Different experiences of life often lead to very different ways of viewing the world. Even those who gather together as Jesus-followers often have very differing views on certain issues. We may never agree with such points of view, but we can often learn much from the place where they originate.

(d) FULL OF MERCY AND GOOD FRUITS – we remember we are forgiven through the grace of God, and thus offer compassion, mercy and forgiveness to others. This is not just a sentiment of forgiveness and mercy, but also practical responses to those in need. We build empathy for where other people find themselves at, try to sense how it feels to be in their shoes.

“The wisdom of God is condensed in Christ [Jesus] and in him crucified. If you know that wisdom, you are eminently qualified to help others.” (Edward T. Welch in Side By Side p.70). This is the vulnerable Jesus, the giving Jesus, the weeping Jesus, the loving Jesus – this is the wisdom of God. If we live and act out of a vision of the crucified One, we will tame the tongue and be a blessing.

Friendship with God (James 2:14-26)

Introductory Questioning

Is this a contradiction to being saved by grace, through faith alone, especially as we read verse 24?

I want to answer, ‘No’! This is more about explaining what faith in God is about.

We will come to see that James’ idea of “works” is that they prove faith (they prove that faith really exists).

Paul, the great proponent of being saved by grace through faith, also, when it was needed, pushed people concerning living out their faith, E.G.

·        “Work out your salvation with fear and trembling” (Philippians 2:12),

·        “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control” (Galatians 5:22-3);

·        then by Paul’s own example … “So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us (1 Thessalonians 2:8).

In any case, when Paul talked negatively about ‘works’, he was talking about the ‘works of the law’, e.g. circumcision, dietary laws & Sabbath rules, which sometimes became so constraining as to defeat the spread of the faith. Paul clearly advocated “works” of love and kindness, just like James, and Jesus before them.

So, what was James upset about? Why was he being so strong in his language?

·        ? a misunderstanding about faith (just propositions and beliefs)

·        ? complacency

·        ? lack of urgency

·        ? Allan Meyer talks about people who walk around with the appearance of a ‘Do Not Disturb’ sign

·        ? no evident self-giving

·        ? no commitment to discipleship

·        ? the devaluation of faith … in terms of its (general) relevance

Perhaps you would think that James might have gone easier on people under persecution, like the ones he was writing to, but that wasn’t the case.

You hear people say that faith is a ‘private matter’. James would certainly shake his head at that (in complete disapproval)! Faith in Jesus should absolutely be a public phenomenon! Faith can only be proved in the cut and thrust of everyday community and family life.

Does this teaching tend to negate the free gift of God, and just get us straining again … straining to gain God’s acceptance?

Again, I want to answer, ‘No’! We can’t work our way into God’s approval; so it must be something else.

God can’t love us any more than He already does. God can’t be any more ready to accept us.

Then, what is James trying to get us to understand??

The meaning of faith!!

True Faith

We can make some statements about faith:

(i)                Faith that remains only words or sentiments can be hypocritical, counter-productive and harsh. We believe, we’re okay, we just sit passively (as an observer, at best). James gives the example (in verse 15-16) of the person who is extremely poor and hungry. We encounter them, we greet them, we wish them the best – “Go in peace; keep warm and eat your fill”. But, eat what? Keep warm how? Go in peace where?

Christianity was imposed on the early convicts in Australia, without good results. This is because beliefs were often tied to harsh discipline and rigid judgementalism. The good things that have come out of Christianity have happened when expressions of faith have been practical, wholistically caring, and tuned into God’s Spirit. This has resulted in hospitals, schools, welfare agencies, trade unions, benevolent businesses, and mission agencies who serve the whole person. Actions do speak louder than words! Or Jesus famously put it this way, “Thus you will know them by their fruits” (Matthew 7:20).

(ii)             Faith that is only a set of beliefs or a religious practice has no real depth. And with no real depth it doesn’t show itself to be real nor sincere. It is not really faith at all – not the faith that Jesus talks about anyway. True faith is not just about a set of beliefs or religious practices – true faith is about a … RELATIONSHIP!

People talk about the “Christian faith” or “Christian beliefs” or a “Christian country”, but none of these things can actually exist outside of a true and personal relationship with God. Faith cannot be imposed on others and then called Christian! Not without the personal relationships that have to go with it. People have to actually encounter Jesus for themselves, find a relationship with God, and then be filled with God’s Spirit … so that they can then change towards a likeness to Jesus.

(iii)            Faith and works are two parts of the same whole. You cannot divide them; they are inseparable. This is just like love for God and love for neighbour are two parts of the same whole. They come from the same source … our relationship with God. Action is NOT an added extra to faith at our convenience. There is no such thing as a non-active faith or a passive faith.

Let’s see how James describes faith WITHOUT “works”: verses 17 & 26 = “dead” – doesn’t exist; verse 14 = no good or non-effective; verse 20 = “barren” – empty, void. If the “works” of faith are not present, the authenticity of one’s faith is brought into serious question.

But, you might ask, what “works” are we talking about?

“Works” of Faith

Well, we can best attempt to answer this initially by saying what we aren’t talking about!

a.     These “works” are not behaviours that seek to pretend that we are who we are not … yet! People sometimes try to make themselves look good in the sight of others … to be appreciated, to be accepted, to be asked to do things. THIS IS THE PROBLEM OF SEEKING PEOPLE’S APPROVAL. We’re certainly not talking about this. People in this space need to relax, and then dig deep into the grace of God. Be yourself … allow God to do the work on you … let God be the Potter at the potter’s wheel … fashioning and forming. It’s what God thinks about us that is most important.

b.     These “works” are not about rampant busyness! This is not about finding a whole lot of things that need to be done, and some other things beside, and doing all of them, all at once. This is usually more about self-satisfaction, or even done to cover how we really feel about ourselves. THIS IS THE PROBLEM OF HAVING A PERFORMANCE ORIENTATION. Again, people in this space need to relax, and dig deep into God’s love. God loves us for who we are, not what we can do. It is not so much what we can do for God, but what God can do through us.

So, what “works are there left? What “works” go hand-in-hand with faith? James gives two examples, and one other possibility:

a.     The Obedience of Abraham (James 2:21-23 & Genesis 22:1-19)

Abraham was taken right to the edge. He was asked to take outrageous action (or so it seemed). Abraham was asked to sacrifice his beloved son Isaac. When we read about this in Genesis 22, we notice a few important things. Firstly it is stated that this was a “test”. We might imagine that such a “test” was warranted, given that so many of God’s intentions were going to depend upon Abraham; nothing short of the conveyance of God’s blessing to all future generations!! Another important thing we notice in Genesis 22, is Abraham’s intuition that if he did what God was asking, all would be well. This is trust, which must always go with obedience … if we are going to be able to go out to the limit (like Abraham did). And all was well. God provided!

For Abraham, doing God’s will was the only thing he could do. To do the will of God is to do the “works” of faith. So, the “works” we are talking about, are those “works” which are originating in God, and which God wants to use us to perform. This is the will of God that already operates in heaven, that is so desirable for earth as well (Matthew 6:10). These are not things we think up ourselves, but rather what God is calling upon us to do. And, like Abraham, we trust God for the outcome. Abraham’s faith in God was real … because it governed Abraham’s life at every turn (i.e. his priorities and all he did).

I am always excited when I hear someone say that such and such is being put upon their heart. After this is tested through prayer and wise conversation, this becomes the primary “work” a person should be doing as the application of their faith. These are the “works” that we should be encouraging out of each other. This is why we need more small groups operating, so that there can be more intensive encouragement of calling and gifting (and more of a sense of working together).

What is it that God is asking you to do? This is the “work’ of faith for you. Abraham presented a great example of obedience based on trust. This exercise of obedience was also part of preparing Abraham for what God had planned for him up ahead. Faith in God itself cannot grow to where it needs to without being put it into action. We read in verse 22 that Abraham’s “work” of obedience led to his faith growing toward completion.

b.     The Discernment of Rahab (James 2:25 & Joshua 2)

Discernment means spiritual intuition or insight; or just knowing what to do (especially under pressure). Rahab hid and protected the “spies”, who were God’s agents (preparing for Israel’s crossing of the Jordan), who would have been otherwise killed. Rahab had a moment of realisation and understanding that she responded to with great clarity. Here is a decision that has been remembered across centuries for its significance.

The “works” of faith might just be in a moment. A moment of decision; a moment of creative witness; a moment of just saying the right thing or being in the right place … so crucial to another person. This “work” of faith is about being tapped into God, and being able to easily follow His leading. The “works” of faith just start to come as natural responses. “Works” of faith are about being part of God’s purposes in the world.

Have you ever had that experience where someone has said something to you, or in your presence, that is just so helpful, even life-changing. It could have been God’s word directly to you … well, likely, it was exactly that. But this requires the sort of dedication that allows someone to be so tapped into God. This is a prayerful person, a good listener, a steady personality, a solid citizen, a mature brother or sister. Or so you would think!

But sometimes a clear “work” of faith may come from a least expected source; lest we ever think in terms of superiority. Despite Rahab’s stated lifestyle, a profession she may have been forced into economically, the faith that she had developed (on the basis of her reflection on God’s faithfulness to Israel) immediately led on to taking committed action (according to God’s purposes). And this … at some real risk! When Rahab said (Joshua 2:11b), “The Lord your God is indeed God in heaven above and on earth below”, she meant it, and acted on it.

                        So to answer the question … what “works” … whose “works” = it is God’s “works”!

c.      A third possibility to is to respond to the callous attitude in verse 15. Rather than the empty sentiments expressed here, there would be a real outpouring of care … some practical solutions. For example, the early church experience (as outlined by Philip Yancey in Vanishing Grace, p.139). So the response in James 2:15 changes to, “Here are some clothes, a bed for the night, and a good meal”.

The Church at Work

The “works” of faith do not derive from human desires or frantic activity, but rather from a relationship with Jesus and a deep connection with God’s love for all people. People of faith are connected into relationship with God such that they naturally respond to God’s call to love, support, encourage and share with others. In the church, the body of Christ, where many people of varied personalities and gifts come together under the headship of Jesus, these “works” of faith should be done as a team … working in harmony and cooperation and with a humble spirit – all for the common good. However, Philip Yancey comments that most of his unchurched friends see the church in terms of like-minded people gathering to feel better about themselves, rather than being agents for change in a needy world (Vanishing Grace, p.138-9). So James’ challenge remains ‘edgy’ today.

“Works” in combination with faith, will progress us from going to church to being the church. For both Abraham and Rahab there were risks, and the need for trust. Together we can be better bear that risk, and encourage one another to trust.

Friendship with God

I am most taken with verse 23; and the concept of being God’s friend. What is the path to friendship with God?? This is what we have talked about, exampled by Abraham (who was called a “friend of God”). Friendship with God is about a relationship. Friendship like this is measured in mutual faithfulness. God loves us, and we love God. Such is the depth of this relationship, that we know how to live in the light of our faith. We instinctively do the “works” of God. We are prepared to be God’s channel of blessing to others.

Hebrews 13 (v.20-21) describes this relationship beautifully:

Now may the God of peace, who brought back from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 make you complete in everything good, so that you may do his will, working among us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.

"Loving Your Neighbour" (James 2:1-13)

Introduction

Here we are again faced with one of the major themes of the Scriptures … “loving our neighbour”. In verse 8, James refers to this as “the royal law”! So, this “loving of our neighbour” is like a ‘royal decree’ … something like the highest law that could exist. This is the preeminent “law” of the “royal” kingdom of God … the law that governs human relationships. Laws and decrees are usually more about actions … what can be seen and judged: so this ‘loving of neighbour’ is the very practical, ‘feet on the ground’, application of our love for God. We shall go on to see that any suggestion of loving God is questioned, if there is a lack of evidence of love for neighbour. We can say as much as we like about how much we love God, but without this love for neighbour, these would be merely words (and words that wouldn’t really count for much) – as Paul would say, just clanging symbols or noisy gongs!

We also see that it is “loving our neighbour” without prejudice that James is on about here. The application of the examples James gives may not be immediately clear to our situation. But we’ll dig, and see what there is to find, and let God’s Spirit work. Rich or poor serve as examples of other wide differences. In a world that tends to find ways to divide people (and thereby oppress certain groups), are we part of the problem or part of the solution? What do we think when Adam Goodes is booed? Do we just accept the labels that are put on people, or are we discerning and loving enough to step out of this mode? What about people being returned to countries where they likely face execution? Influential sections of the media, owned by vested interests, would like us to buy into a particular point of view. Is this who we follow, or do we follow Jesus?

If we say we follow Jesus, surely then we have to give preference to his view of things, no matter the cost. We have heard recently, that true blessing will follow the one who puts Jesus first. So we shall see that “loving our neighbour” is also the path to receiving mercy ourselves.

Major theme of Scripture

Way back in Leviticus 19:18 we read God’s Word to the people of Israel – You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbour as yourself: I am the Lord. We immediately note here, that the opposite of loving neighbour is bearing a grudge or taking vengeance. We also would pause to wonder about this loving your neighbour … “as yourself”. Often the thinking has been about having a high enough view of ourselves and our value to God and applying this equally to others … and there is truth in this. Then there is thinking about wishing for others how we would like to be treated ourselves … and this is right and proper as well. We would not want to, say, be excluded, so we wouldn’t do that to others.

But there is more to it: “Loving your neighbour as yourself” basically suggests an equality whereby we should not and cannot exert ourselves to the detriment of others. We cannot let our ego and our desires hover above the needs of others. We are co-travellers with others in life, each placed to be supporters and encouragers of each other. So, we could understand “loving your neighbour as yourself” as … seeing ourselves in our neighbour. Whatever it takes!

The Old Testament takes this further – into love for strangers – as God loves those who are strangers to Him, we should also love strangers and provide for their needs (Deuteronomy 10:17-19 & in thirty-five other places in the OT).

Jesus was all over this teaching! When the smarties were trying to trap Jesus into some sort of controversy, and asked him what the ‘greatest commandment’ of God was – Jesus gave them a twofold response, which covered both where the heart was centred, and how that would be shown outwardly.

When the Pharisees heard that he had silenced the Sadducees, they gathered together, and one of them, a lawyer, asked [Jesus] a question to test him. "Teacher, which commandment in the law is the greatest?" He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbour as yourself. On these two commandments hang all the law and the prophets" (Matthew 22:34-40).

So the two go together. Also interesting … “on these two commandments hang all the law and the prophets” – meaning whatever you have studied and learned from God’s Word (specifically, at the time, the Hebrew Scriptures), this must be interpreted in the light of this overarching demand to love God and love neighbour! So when we get confused about the meaning of certain Old Testament passages … as we often can – it was a very different world, culture and time, we could ask ourselves what that passage may be saying through the filter of loving God and neighbour (as yourself). In this way, for instance, we will be able to interpret all violence as anti-God and anti-neighbour, and far less than what is required of us.

James and Neighbourliness

James picked up this central teaching, and applied exactly this to what he had seen and heard about in the early church communities (that he was writing to). As we have been created as relational and social beings, how we interact with other people brings the most critical assessment of the integrity of our lives. James in effect says, ‘you say you love God – well proof it’! This is not just a negative assessment, for there are huge gains here – James concludes this passage with, “mercy triumphs over judgement”. Many of us have become great neighbour lovers. I have seen tremendous examples of sacrificial caring since we have been here in Bright. But the Scriptures always want to push us a little more, maybe for this Word to be implanted into those little areas where we need a quiet work of the Spirit.

James looks at ways where “neighbour love” has been compromised (in the church); seen as a flagrant contradiction to statements of belief in Jesus (verse 1). People couldn’t behave like this and really believe in the glorious Lord Jesus Christ, could they!?! The integrity of the Christian community was at stake. People playing favourites. This could be because people feel uncomfortable with people who are very different from themselves, or who present with certain challenging needs. Often lying deeper behind this are all sorts of self-protective mechanisms, a need for safety and control. But sometimes it is just selfishness: a desire for personal needs to be met, for the attention or the renown.

James asks in verse 4, “Have you not made distinctions among yourselves, and become judges with evil thoughts”. Judgements are being made on the basis of selfish ungodly motivations. We are not seeing people the way we should be; we are wrongly thinking that one person is more worthy of my interest than another person. This is so contrary to God’s way of thinking! We cannot pick and choose in “loving our neighbour” – this command applies to whoever crosses our path. You know that ‘love thy neighbour’ thing – I meant everybody!

In the case of the churches James addressed, it was a preference for the rich over the poor. This was common in the status-orientated culture of the time, where the poor were adversely judged and excluded – thought to have nothing to offer – it was as if they were dispensable; BUT THIS SHOULD NOT HAVE BEEN THE CASE IN THE CHURCH (in the economy of the Kingdom of God … where the “royal law” operates)! How demoralising would this have been! The rich got the best seats; the poor got to stand at the back or sit on the floor. And this was simply based on appearances or economic status. Fortunately, the days of reserved pews for special donors, in more modern times, have seemingly gone.

James suggests the poor have been “dishonoured” (verse 6a); which means to be treated without respect. And besides, people who are poor, yet faithful believers, are likely to be able to show us much more about God than the rich ever will (as the rich are so often completely obsessed by their own importance). James expresses a very negative view of what the rich inevitably do (v.6b-7); and if this is the case why should they be preferred … it is ludicrous!

It is not necessarily those viewed most likely, who are going to do the most effective work for God’s Kingdom. Jesus actually highlighted the sacrifice of one poor woman whose monetary offering was (relatively speaking) small, but came from a heart that was true. Fair to say, that God works through those who, rich or poor, are humble, open, uncomplicated, sincere vessels.

One way to get on track with this, is to push this challenge to love all our neighbours to the limit; to build high levels of empathy for others … no matter who they are – imagining ourselves walking in someone else’s shoes. This can be a stretch, but we need to be stretched – that is what following Jesus is all about. In so doing, we will not be so misguided, as to try to choose between God’s commands in terms of what suits us or not. This is what James refers to in verses 10-11. As God’s law represents God’s character (or who God is), it is thus a unified whole; being selective is not really an option. You cannot separate love for God from love for neighbour!

So, we will speak and act according to our heart of wholistic and non-partial neighbour concern (as our logical and correct response to our love relationship with God). Again, we could better understand “loving your neighbour as yourself” as … seeing ourselves in our neighbour – now that’s ‘empathy’. Referring to “the law of liberty” (verse 12) harks back to chapter one (verse 25), and thus connects “neighbour love” back to the need to care for “orphans and widows” … or whoever the poorest of the poor and the most vulnerable and defenceless might be for us in today’s world.

Are we selective who we befriend? Do we hold back on some while lavishing affection on others? Do we only offer friendship for what we may get in return? Do we avoid potentially costly friendships? Do we stick well within our comfort zones (exclusively within those natural connections)? Just as well Jesus didn’t stick in his comfort zone in heaven! Do we overemphasise looks, occupations, nationality, personality, and what other people think? If this was the case we could easily reject Jesus! The statement of a former Australian PM, that, “we will decide who comes into our country”, easily digs into our soul, and transfers into the more personal statement of: ‘we will decide who we let into our lives’! But this of course discounts who God might want to bring into our lives – for their good, for our good, for mutual good. And we might be holding out on them, and therefore on our own potential and well-being.

What about those who ‘the world’ calls our enemy? Well we know that Jesus told a story which suggested that the one we might think was least likely to help us became the one who behaved like a true neighbour. A Samaritan, who would have been thought of with disdain by most Jews, and hated by some, was the one who became the example of neighbourliness … a definition of “neighbour” that crossed ethnic, cultural, religious, political and social boundaries. We are to act like him!!

What about those who have hurt us?? We first learnt from Leviticus that bearing grudges and seeking vengeance is the opposite of “neighbour love”. We also know that bitterness will very quickly darken our own soul. I have learnt that so much negative behaviour that impacts on me from others has its origin in the negative experiences of those behaving this way. There is room for forgiveness! Empathy, or neighbour love, allows me to understand this, and forgive this; and thereby liberate myself. Having forgiven, neighbourliness also leads to offers of help. It should be natural that recipients of grace and mercy, will become bearers of grace and mercy.

How Do We Be a Good Neighbour??

Answers:

1.     An open attitude of welcome and hospitality. According to Philip Yancey, human beings instinctively seek community, a sense of being loved, and a sense that their lives matter to the world around us (Vanishing Grace, p.19). To engage with someone we don’t know yet, each Sunday, would be a good application of this Scripture. Jesus spent much of his time with those who are generally termed “sinners”, i.e. prostitutes, tax collectors (code for financial cheats and thieves); and Jesus not only offered them hospitality, but was more than happy to receive hospitality from them. Jesus accepted people as they are, knowing that baggage always lies behind sinful behaviour, and that there is always potential to unlock. Former prostitutes became examples of worship and dedicated followers; one tax cheat Matthew became a disciple, another tax cheat Zacchaeus became a benefactor to the poor. Sometimes, just like Jesus, we have to hunt for the treasure in others.

2.     An advocate for others. Given we have Jesus, shouldn’t we be those (leaders) who dismantle discrimination!? Any church cannot be a place of grace, light and hope, while discrimination goes unchecked. Who else is best placed to remind the rich of their responsibility to the poor. This would be one of the reasons that members of the early church redistributed their possessions toward a more equal footing – they were making a statement against prevailing oppression (Acts 2/4). So we can be advocates to the powers that be … standing against policies that make life harder for the poor simply to make it easier for the rest. Christian leaders have been advocates in so many ways – e.g. they took a major role in the ending of institutionalised slavery in Britain. One could go on. Our friend Andy (with Jan) stands with the oppressed people of Burma (no matter what religious background they have).

Conclusion

We receive salvation through grace alone by having faith in Jesus … yes! Yet, James presents here another example of how there is a process in living out our salvation. This is called discipleship – following Jesus and learning on the journey. We see certain measures of our maturity right throughout James. And verses like verse 13 here are quite sobering. Salvation being taken for granted, is the reason why this letter was written. We so easily make judgements, and then act out of those judgements. It is the mercy we offer, that we will receive. Jesus himself said, “Blessed are the merciful, for they will receive mercy’ (Matthew 5:7). This is not just about spiritual forgiveness, but also about our acts of neighbourliness.

However, good news shines out over the last four words: “mercy triumphs over judgement” (v.13b). Mercy covers a multitude of sins. Those who find a way to express mercy (in various ways) have found a deep closeness with God, such that any concern about judgement is completely relieved. Let us conform, to no other than Jesus, who lives and breathes love for neighbour. Amen.