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.

Being "Doers" of the Word! (James 1:19-27)

Introduction

This passage centres around being people of the Word. By “Word” here we mean God’s Word … as revealed in the Bible. That does not mean people who simply gather around the Word, hear the Word, or even know the Word. James here commends being “doers” of the Word. This is clearly distinguished from just being “hearers” of the Word. It is said here that “hearers” of the word “deceive themselves”. Why would this be so?? Because people think, in the hearing, that they have done all that is required! They can nod their head, say ‘well-preached’, and then go out unchanged. Are we fair-dinkum?

The “Implanted Word”

Verse 21 talks about making room for the “Word of God”. We make space for the “Word” by ridding ourselves of other stuff – that stuff which is either detrimental or superfluous. When you buy new furniture for your house, what do you have to do before this new furniture is delivered?? To really have space for the “Word of God”, we have to decide to “rid ourselves” of any dark and destructive stuff, or of any barriers that stand in our way. Sometimes people try to retain this old stuff while trying to squeeze in some bits of the “Word”. But would this ever really work well?!? We talked about problem of the ‘double-minded’ person last time – the results are never really much good.

Let’s look at this great phrase (v.21b), “… welcome with meekness the implanted word that has the power to save your souls”. To “welcome” is to willingly and happily allow access – it is to say, ‘please come in’. To do this with “meekness” is to admit that we can’t go it alone or we can’t do without … that we are in need and ready to learn. “Meekness” revolves around trust. To be “meek” is to be ‘open’ and ‘teachable’. To be “meek” means that, where necessary, our mind can be changed. We know that there are many views that just do not fit with the ‘kingdom of God’. “Meekness” is a preparedness or readiness to respond to something new (or maybe it’s actually something old and valuable that has been forgotten).

NB. There is no correlation between “meek and ‘weak’, for meekness (in the biblical sense), meaning openness and teach-ability, are actually great strengths – “… welcome with meekness the implanted word that has the power to save your souls”. Yes, we are saved by grace alone through faith. But what James seems to be suggesting, is that without having the “implanted word” we won’t last the journey! So where there is space and teach-ability, the “Word” can find a place to dwell and take deep root, then grow the person and produce good fruit. This process will ultimately save our souls, because the “implanted Word” takes us straight to Jesus, and through Jesus we find salvation. In a way, to crowd the “Word” out is to crowd Jesus out.

So much so does the “Word of God” (in its entirety) point to Jesus, Jesus himself is called the “Logos” or “Word” in John’s Gospel. So often does James closely reflect the teaching of Jesus! For example, “For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it (Mark 8:35). This also speaks of a readiness to empty oneself to be newly filled. Having the “Word” implanted means we are more likely to say and do the right thing more often. We also are able to come to greater maturity in what we believe and how we apply it. This is because our default positions are changing, from the ones we previously let develop, to the ones the implanted “Word” is moving us towards.

Being a “Doer”

What does it mean to be a “doer” of the Word (verse 22)??

·        To put the Bible’s principles into action. And by this, I would mean those strong repeating major themes that keep coming through the books of Scripture. We have to be careful that we put the emphasis in the right places. We have to know that there is a great variety in types of writing within the 66 books collated together to form the Bible. The Pharisees got in trouble with Jesus for picking on minor points within the Hebrew canon (Old Testament) and oppressing people with these. Examples of this would be the requirement to divide out a tenth of the small little herbs that the people grew for an accurate tithe; or criticising someone who would lend a hand to help another just because it was the Sabbath. This is where ‘law’ (in a penal sense) takes back from grace, and faith becomes a chore rather than a liberty.

·        So what is really meant, is a positive demonstration of the good news of Jesus in both word and action. You might also say … to be a “doer” of the Word, is to act as Jesus acted. To be a "doer" is to actually allow the Bible to influence your life.

When it comes to mere “hearers”, James (in verses 23-24) gives us an analogy concerning looking into a mirror but quickly forgetting what was seen there. A person checks their hair and that their clothes are on straight, and then as soon as they turn away, they couldn’t even tell you what colour their hair is or what clothes they put on. This is the level to which the Word of God has penetrated! Some of us might be happy not to remember what they see in the mirror. I actually remember well … seeing George Clooney in the mirror every morning. However, the point of this mirror analogy, is that if the “Word” has not taken proper root within us, if we have only merely heard it, if it hasn’t really become a part of us, then it will be easily forgotten … by just about the first step into the day’s affairs. We can hear the Bible read, but not take it in. We can read the Bible for ourselves, but not really engage with its meaning. It is possible to believe in God, but not be responsive to even basic directions or promises. It is then likely that our experience of the day is far short of what is promised to the “doers” of God’s Word – “they will be blessed in their doing” (verse 25b).

James uses another term for the “Word” in verse 25 – “the perfect law”, seeking to emphasise the same point. The “perfect law” is the epitome of ethical and moral teaching. Thus the “perfect law” is … the “law of liberty”, with no sense of enslavement or oppression. This is the “law” or “Word” that redeems, and thus brings freedom to individuals, families and communities. Blessing certainly follows along with this “perfect law”. There is a sense in the original Greek, that is just simply translated here “look” into the perfect law, of intense looking, or looking intently, or a penetrating look, or internalising. This is then underlined by adding the phrase … “and persevere” – making this a constant and ongoing quest.

None of this is easy, especially under trial; but this is the way to follow Jesus into a fruitful life. And it is under trial that we need the "implanted word" the most - to safeguard us, to encourage us and to guide us. Psalm 119:11 says, "I treasure your word in my heart, so that I may not sin against you".

·        If we want a summary of the major points of being “doers” of the Word, then we only have to wade into verses 26 and 27. If we want something to examine ourselves against, then here it is! There is a whole passage about taming the tongue coming up later in James, so we’ll leave further comments on that to then. But I will pick up the two points in verse 27:

(i)                To care for orphans and widows in their distress – this is an external application of the “Word” – and a positive level of engagement – caring for the most vulnerable in our community. James would be citing “orphans and widows”, because these would be the poorest of the poor in his context, and the most defenceless – a context where there would be no regulated support for those devoid of the male income, and where exploitation was rife. Who would be the “orphans and widows” in our context, or, in our lives?? Since the needs of such people are constantly on God’s heart, God expects the same heart to be in us.

(ii)              To keep oneself unstained by the world – or, (NIV) “keep oneself from being polluted by the world” – this is more an internal assessment that has external ramifications. This is not to say … to stay apart from the world, as many have applied it; not when Jesus had said, “Go into all the world …”. It rather means not letting the world rub off, or where you would wear on your clothes marks of the sort of “sordidness” referred to earlier. Here comes a separation from any false values held by the larger society. What in the world can stain us!?!

Putting these two concepts from James 1:27 together, comes out very much like the do justice, love kindness and walk humbly that we read in Micah 6:8.

Being “Quick to Listen”

As mentioned last time, there is always the temptation, certainly prevalent in the world, to put yourself first, and see others as sources of your happiness. This leads to the sort of quick-speaking, poor words and angry outbursts that are warned against here (v.19-20,26). We are to be “quick to listen, slow to speak, slow to express anger”. Being “slow to speak” (v.19) opens the space for greater understanding of another person’s situation, thus building empathy. Being “slow to speak” also puts a check on what we are going to say before we say it, reducing the possibility of unnecessary hurt. To be quiet can be the path to new knowledge.

We might understand this best through certain contrasts – the ‘world’ on one side and the ‘kingdom of God’ on the other:

·        It’s all about me versus real listening to another person

·        Saying whatever comes to mind versus being discerning and sensitive with words

·        Just hitting back versus guarding oneself against being simply reactive

·        Doing whatever comes natural versus seeking higher standards

·        Doing all the talking versus listening to the inner voice of God

·        Being unresponsive, passive or forgetful “hearers” versus being active “doers”.

We can conclude by listening to Jeremiah 17:5-8, which has something very sad and challenging to say, and then something very encouraging.

Thus says the Lord:

Cursed are those who trust in mere mortals and make mere flesh their strength, whose hearts turn away from the Lord. 6 They shall be like a shrub in the desert, and shall not see when relief comes. They shall live in the parched places of the wilderness, in an uninhabited salt land.

7 Blessed are those who trust in the Lord, whose trust is the Lord. 8 They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; in the year of drought it is not anxious, and it does not cease to bear fruit.

James part one - trials that lead to growth (1:1-18)

Introduction

We are reading from a letter written by James (around the year 50CE), the younger brother of Jesus, and a leader in the early church, to Christians who had been dispersed due to persecution. This letter was intended to be circulated to strengthen people who wanted to be able to follow Jesus with credibility through tough times; hence starting with the topic of trials. Basically, this is a letter about practical everyday faith.

“Trials” come in various forms and quite frequently. Trials tend to test our faith and our coping mechanisms. Such trials, we would not have chosen for ourselves! We didn’t want it, we don’t like it, but here it is! A “trial” has been defined as, a trying experience or person. So, from illness (and various other trials) to that critical person, trials come with the power to undo us. But James teaches here that trials also come with the power to teach us and grow us. After all, if everything was easy how would we grow!?! Think of a tea-bag. Unless that tea-bag is placed in hot water, what good would it ever be!?!

Ø You might quickly reflect on a trial that you have endured and what you might have gained out of it;

Ø You might also now reflect on a current trial, one which you’re not quite sure where it is heading.

I know we have people here who have had recent and difficult trials – and we would never want to underestimate their pain. In fact, first and foremost, whenever someone we know is enduring suffering, we should simply be there as supporters. We don’t need to ask or say anything, for we pray that there will, in time, be the space for God to bring about the healing. God draws close to all those who are suffering, bringing forward a special measure of peace – calming disturbed waters.

Trials and endurance (v.1-4)

The teaching before us asks us to change our perspective on trials – to look beyond the trials to a particular long-term outcome i.e. “that you may be mature and complete, lacking in nothing” (v.4b). And because of this grand outcome, we should endure whatever trials come upon us with “joy” (v.2), because we know where such trials are taking us. Easy to say! Yes … but what alternatives do we have? It’s either look beyond, or be squashed under the weight.

This is, of course, not just a human quest; but rather God is with us as we seek to endure trials. This new perspective on our trials has been described with the phrase, ‘choosing what you did not choose’ (Jacques Phillippe), i.e. ‘I choose to accept this situation, even though I did not choose it deliberately, as a situation in which God can work for my good and His glory’.

Ø It is another worthwhile exercise for us to consider how it would look if we were “mature and complete, lacking in nothing” [… if we could be described in that way]. If we are able to answer this in a God-inspired way, and have a true picture of our potential ‘maturity and completeness’, then, according to James, enduring various trials will help us get there!

What do we mean by the word “endure”? To “endure” is to go beyond the first and second efforts – we don’t give in or become passive, nor get bogged down in ‘why’ or ‘when’ questions. There are gains to be made on the way through and further gains out the end. To become “mature and complete” is something to be open to … not striving for so much, but allowing God enough access to bring this about! So, we don’t so much fight against tough times, but rather flow with them; some may even say … ‘embrace’ them.

Again I don’t want to underplay certain tragedies that come upon us. Any violence or abuse committed against us is always wrong and remains wrong. Perpetrators are not excused from their culpability and responsibility (even if they can be forgiven at some stage). God regrets that such things happen to his people – this comes from evil. Yet, God, over time, can still bring about healing, new possibilities and growth.

Unfortunately people often blame God when bad things happen to them; and this can produce a life-long antipathy towards God and the church. However, God cannot do evil … for God is Love … and evil is incompatible with love … only human beings can do evil. God on the other hand, weeps with the oppressed and violated, and seeks to restore them to health.

Enduring trials can, for some, be quite a lengthy process. Those in this situation will always benefit from our prayer support. I would invite any such people, struggling with some area of pressure, to ask for prayer support (if you haven’t already). Don’t expect people to just know – you may need to communicate your need. There will be others who can testify to the sense of peace and blessing that they have received, through knowing that others are praying for them. And we shouldn’t deny that we are under trial, or try to hide our trials, because we really do need the support of others to come through to the other end. We should be developing a mutually supportive environment in which people can easily share about their difficulties in daily living (without any judgement occurring).

Life is full of trials – that’s just the way it is. Work issues, disloyalty, family disruption, broken relationships and financial problems are further forms of trial. There are also times of trial that come against whole communities (including churches) e.g. complex demands or concerted hostility. Such trials are never a judgement against us – rather they just happen as part of life. But all is never lost, for there is something to be gained. Trials of various kinds can be seen as learning experiences and opportunities to draw closer to God. For example:

·        a short period of unemployment might help us clarify what we should be doing with our working lives;

·        a virus might force us to take the rest we have needed for quite a while;

·        a betrayal may help us define what are the most important aspects of friendship, and then apply these;

·        a shortfall in cash might train us to trust God more.

Another definition of a “trial” says, testing the qualities of something. Any new invention needs to go through a (possibly rigorous) period of trial or testing before it reaches its optimum performance – the same goes with life following Jesus. So, there actually may be some new quality of character formed or helpful insight gained through a time of trial. One such quality could be ‘empathy’ – a new level of understanding and compassion for others under trial, due to similar trials that we ourselves have recently endured.

Trials do tend to bring suffering at times. Three very important things when we start to think about suffering:

(i)                Jesus does not observe human suffering from a distance, but is somehow in human suffering … with us and for us – from the cross Jesus draws all suffering people to himself … Jesus is the ultimate source of grace and help in any time of need;

(ii)              Nothing can separate from the love of God – this Paul tells us in Romans (8:35-39) … not hardship, not distress, not persecution, not famine, not nakedness, not peril, not sword, not even death;

(iii)            Just as Jesus understands and enters our suffering because he has already suffered himself, we are able to use our suffering to understand and enter the suffering of others.

Double vision (v.5-11)

Let us turn to a problem that James raises about our capacity to see and understand this positive view of trials. In verse 8 we read about the person who is described as “double-minded”. Because they don’t really see nor understand, they can’t expect to “receive anything from the Lord” (that will take them forward). The “double-minded” person has severe trouble with “trials”. This is because they lack wisdom and make poor decisions; for wisdom is needed to bring meaning to where trials may lead.

What is a “double-minded” person?? They look to God sometimes, but not always; this is often because they have more ‘gods’ in their life than just their Creator. They sometimes pray, but then often act as if they hadn’t prayed. In happy or prosperous times, God seems a good enough option when it suits them. However, under pressure they may tend to look in other directions, and more and more ignore God. Such people have actually kept their options open.

We see this so often – people “driven and tossed by the wind” … going nowhere good. And, looking on, it’s so hard to know what to do about it! People in this space seem to get more and more fixed against God and us. We can only but continue to love them, pray for them, help them practically when we can, maintain friendship with them – at the same time continuing to humbly live out an alternative life orientation.

Why doesn’t a “double-minded” person “receive anything from the Lord”?? It’s not that they don’t want it as much, nor that God doesn’t love them enough [as much as anybody else] or that God doesn’t want to bless them – but rather that they remove themselves and don’t give God access. This is so sad! It might be material things that get priority (over God); this is why being “rich” is so problematical (refer verse 11b). God can only be found from a place of humility, a place of admitted brokenness, from the lowliest of places … where it is God who lifts us up (v.9).

So “trials” come, in part, even though it can also go the other way, to get our minds focussed, to keep us grounded (in God) – to remove that ‘double-vision’, and to dispense with ‘stuff’ that gets in the way. Such ‘stuff’ might be sin, or it could be baggage like bitterness, or it could be surplus material concerns. It could also be pride, or a desire to remain in control. It could also be a mess of frantic activity in which we seek to hide. The person who is able to form a more singular focus (and gain wisdom) will grow their roots deeply into God. When any strong winds come along, even a hurricane, he or she will be able to maintain their footing.

Temptation (v.12-16)

James goes on in verse 12 to speak about one particular type of trial – “temptation”. Temptation never, of course, originates from God, but rather from human desire; from those vulnerable places where Christ has not had total victory as yet. This is where there is an internal human inclination toward doing the wrong thing. The greatest temptation of all is to place our own wants above and beyond other people’s needs – to seek to control others according to our own agendas. And one of the direst results of giving in to temptation, and we think especially of the family situation here, is not being for others the sort of person they need us to be for them, but rather something a whole lot less.

However, God is always available to help us overcome temptation, as long as we are also prepared to restrain ourselves; and when we fall, show regret and a sincere desire to change. Jesus certainly set us an example of how a singular vision (rather than a double mind) can beat temptation (refer Matthew 4:1-11). God helps us to overcome temptation, in part, by giving us ‘alternative life pictures’, or by offering us, as James puts it (in verse 12b), “the crown of life”. This is the ultimate life, an expression of our full potential, following the way of Jesus, enjoying our relationship with God, fulfilling worthwhile occupations, being effective, and demonstrating all the attributes of God’s character.  One such ‘alternative life picture’ is found in 2^nd Timothy chapter 2 (v.11-12a) – “If we have died with him [Jesus], we shall also live with him; if we endure, we will also reign with him”.

First fruits (v.17-18)

Verse 17 points out that all goodness has its origin in God. Any goodness that we can impart has its origin in God’s character. It flows from God to us. We were actually born with this potential to impart goodness – each us made in God’s image – male and female (Genesis 1:27). Trials can disrupt this flow of goodness, or, on the other hand, seen with the right perspective, trials can actually manifest goodness. One example of this goodness is generosity. We often learn generosity through tough times. As we become generous people we actually become a demonstration of a giving God; or if you like, we turn the lights on … for God to be seen as His generous self.

This passage from James then, has taken us on a journey, from trials that can be endured, to vision that can be rectified, through temptation that can be overcome, to a level of growth whereby we partner with God in His mission. So, there it is, we can be joyful in trial … when it all can turn out this way!! God gives us today what we will need for tomorrow. As we look back through what we have endured, we can only thank God that He has made sense of it all … via who we have become.

Enduring trials with new perspective, gaining new wisdom, and resisting temptation, will all lead to becoming what James describes as, “a kind of first fruits of his creatures” ... basically, 'leaders in the community' (v.18b). Just as the first fruits of a harvest were given and dedicated to the work of God, this means lives that are set aside for God’s good purposes. This means we have a ministry to the world; or … at least … to anyone that God places across our path! The experience we have gained, and our level of growth … lights the path for others. We can reflect the hope that trials can be endured, and evil can be restrained. Our very lives can testify that God is loving, merciful and faithful, and that, because of this, life can take on new meaning. Amen!

Psalm 5 - Our Life of Prayer

Preface

Psalm 5 has much to say about prayer, but not just about specific occasions of prayer – also about a life of prayer. This psalm speaks about our connectedness to God, and the conversations and thought processes with have as we commune with God. There are also some interesting contrasts that we can look at … to see what these might be saying to us. Prayer is not really an event; it is more a way of being (in relationship with God). Prayer is interactive (a dialogue), and is also (or should be) deeply reflective.

Watching (v.1-3)

(a)  REQUEST (v.1-2)

The psalm begins with a fairly standard request for God to hear our cries for help. Prayer is often generated in times of despair or need; and here the psalmist (David) could be dealing with significant hurt. Maybe, normally, our prayers should begin with a little praise and thanksgiving; however, when confronted by difficult circumstances, it is understandable that we get straight to the point. God already knows how we feel about him, where our heart lies, and is ready to hear our words no matter how raw. Having said this, we see that David (the psalmist) does address God as both “King”, and also his personal “God” (v.2b). “King” designates someone with authority and power over world events, while “my God” designates someone with a deep personal interest and relationship with the one praying. Thus, David is directing his words, not just out there into thin air, but directly to God (“for to you I pray” – v.2c); and this is a God who can make a difference, both in large (organisational) ways, and also in small (personal) ways. The difference between prayer and positive thinking, is in whom our words are directed! Our prayers are targeted at a God who is relational, responsive, effective, and who has purposes to perform.

(b) ASSURANCE (v.3)

Verse 3 reflects an assurance that God indeed hears the psalmist’s prayer. This prayer was offered in the morning, which is always a good time to dedicate the day ahead and its likely challenges. Having heard David’s prayer, it is assured that God will be on the ball … acting, helping, guiding, delivering! So the psalmist can “watch”! The NIV translates here, “In the morning I lay my requests before you, and wait in expectation”. When we have prayed, we can look out for what will happen – how God will answer our prayers. We should pray with expectation, and then keep our eyes and ears open (for every sign of God’s activity), to show that indeed we have prayed with the sort of faith that knows God is alive and around (seeking to bless us and grow us). The Jerusalem Bible translated here, “At dawn I hold myself in readiness for you, I watch for you”. We have prayed … so something will happen; though God’s answer may NOT be what we expect, or even desire, but it will be what is in our best interests. It is fair to say, however, that there may need to be some passage of time before we fully see the wisdom of God’s answer. Do we perhaps become a little fixated on a certain way of thinking, and thus miss God’s even more creative and growthful answer?!?

Looking in the Mirror (v.4-6)

(a)  BLOCKAGES

As we get to verse 4, we might think, at first look, that the psalmist’s mind is now directed towards others, those who have proven to be anti-God, or those who have given David a hard time personally. And when we get to verse 6, we see a particularly harsh attitude to those who have exhibited the most destructive behaviour. And this is where the psalmist has probably started. Don’t we, when things go wrong, first look toward others, and perhaps even begin to point the finger. It couldn’t have been us, it must have been them! There is plenty of evil for us to remark on, but how does that help us or help our prayers? This can actually tend to take our mind away from God, and reduce our capacity to pray. Whenever we go down this track of trying to allocate blame, we must quickly realise that we should hold up the mirror to ourselves. Yes, what we may find there in the mirror may be far less problematical than what we see in the world; however, what we see in the mirror is at least in our power to fix. It’s not all black and white – not all the “righteous” versus the “wicked” … it’s not all as cut and dried as that – lines are easily blurred or crossed.

(b) REPENTANCE

Them, them , them … but what about me! Look at their unrepentance … what about my unrepentance!! The apostle Paul spoke about this in terms of his best intentions compared to the way things often turned out: “For I do not do what I want, but I do the very thing I hate” (Romans 7:15b). So, part of prayer is constant repentance … confession and repentance. We hold up the mirror to ourselves, and with a little God-prompting, see what there is in the reflection requiring change. A lack of repentance is a blockage to praying in the first place, but also brings a blockage to being able to receive and accept answers to our prayers. Confession happens because of regret. Repentance happens because we are committed to change. However, listen to a comment from Richard Rohr about repentance … and see if it resonates. It seems [that] humans would sooner die than change or admit that they are mistaken (“Breathing Under Water”). How is change difficult for us? We might just allow Psalm 5 to speak to us, before we continue in our life of prayer. Is there anything about our interpersonal behaviour, our attitudes to others, or our level of honesty that needs to be addressed?!?

Worship (v.7-8)

(a)  GRACE

So, we have held up the mirror, and as a result, have detached ourselves from any addiction to sin. Repentance brings forgiveness, healing and transformation. This brings a full appreciation of God’s abundant and steadfast love. We have received grace; not through any merit of our own, but purely because of how God feels about us. We now feel more part of God’s family … we are truly God’s children, because we are on the road of growing into our Heavenly Father’s image. We naturally want to respond, and worship of God is the most natural and appropriate of ways to respond. This is what the psalmist is doing at verse 7. We also become more free to interact with others in places of worship – this is because we have become more ourselves … some of the heavy burdens and negative accessories we have been carrying have been removed. Together we celebrate the awesomeness of God. And together we “bow down” in unrestrained prayer … seeking God for all God is worth.

(b) GUIDANCE

This leads on to verse 8. We still need guidance if we are to survive, let alone thrive, in life. So many choices to make! Such complexity!! There will continue to be threats to our well-being; and various forks in the road and possible diversions. There are so many conflicting, confusing and critical voices to cloud the issues. Some people will want to pull us down, or divert us to where they would be comfortable with us. But we are Jesus people! And God has a plan and a purpose for our lives. God has a role for us to perform within his united Kingdom. So it is to His ”righteousness” that we need to defer (v.8a). This means that we seek God’s character in our lives; that we live in ways consistent with the way Jesus lived. This means that we need good discernment in all sorts of moral and ethical calls. It means we look to get the priorities straight. This also means that we may have to stand out in unpopular counter-cultural ways. This may mean attaching ourselves to causes outside our comfort zones.

Negating Undue Influence (v.9-10)

ANOTHER CONTRAST

Again a contrast enters this psalm at verse 9 – those who use their mouths to bring down and destroy. What people must have been saying about this psalmist (David) … to bring this response!! Such destructive words come from dark hearts – we might almost say ‘dead hearts’ … as their “throats” are referred to as “open graves”. And some people just say words to get what they want, and lack any sense of sincerity. Verses 9-10 make me think of three things … three responses in terms of my relationship with God:

(i)                THAT MIRROR AGAIN – again that mirror looms large, this time specifically about my use of words. Can I enter a ‘discouragement free zone’ with my speech? We should all be finding active ways in which to encourage one another. To ‘encourage’ literally means ‘give courage to’ … this is something we can provide for all those we encounter (right across the community).

(ii)              MY HEART – we cannot afford to let bitterness define us or take us over. Many times we have been hurt, and sometimes the perpetrators are nowhere near sorry; but we still need to let go and forgive – or bitterness will just eat us up. I don’t think there is any greater hindrance to good decision-making than bitterness. At least the psalmist (David) here, in verse 10, seems to be leaving any judgement on their oppressor to God (although there does seem to be some advice being given nonetheless). The psalmist may eventually be shocked, as we are shocked, when God gives our so-called ‘enemy’ another chance. We gain nothing by hoping for the worst for someone else! When we feel underappreciated, unfairly criticised or personally attacked, we need to be acutely aware that God loves us, accepts us and values us highly.

(iii)            UNDUE INFLUENCE – we have to guard against subtle and quiet accommodation to undue influence. Sometimes things that are popular remain problematical. There are many people who start on the way of Jesus, but soon fall away. There are many reasons for this. Perhaps the bill of goods they were sold was unrealistic – they were promised that if they came to Jesus then everything would be easy and all their problems would instantly go away. This, of course, is NOT a proper representation of the Gospel. Perhaps someone failed to encourage, nurture and support such a person in their new faith. But, perhaps other activities or endeavours just held much more excitement. We, for our part, have to resist any influence that would tend to upset our equilibrium in God.

Joy & Blessing (v.11-12)

(a)  TRUE FREEDOM

This psalm concludes in a very positive vein. The mirror has done its job. Having prayed, watched and worshipped, having repented and dispensed with bitterness, we can live with joy and in total freedom (refer verse 11a). Things can turn around for the better. God can bring beauty out of what seemed to be ashes. Yesterday’s problems can be today’s success stories. We know that today’s uncertainty can be tomorrow’s tale of growth. Our songs of joy and thanksgiving loom loud and sincere. We sense God’s arms around us each moment of each day.

(b) BLESSING

Right living, as we talked about before, brings its own reward. There is a sense of blessing on our daily journey, because, despite various mistakes and set-backs, we are living within God’s will and purposes … living into God’s mission and future. This is a life that can make a difference – God’s favour travels with us and shines through us.

Prologue

So let’s pray with assurance and watch with expectancy. As we continue to pray let’s allow the mirror before us, not to convict us mortally, but rather to lead us into restorative action. Then we can worship in spirit and in truth, enthusiastically in the company of our sisters and brothers in God’s family. We can strengthen one another to be less prone to bitterness and less subject to undue influence. As we grow under the discipline of Jesus, let us express joy; and the freedom in which we live should there for all to see and appreciate.

God will give me beauty for ashes,

a joyous blessing instead of mourning,

festive praise instead of despair.

In our righteousness, we will be like great trees

that the Lord has planted for his own glory. Amen.

(based on Isaiah 61:3 from NLT)

"A Point of Difference" (Matthew 6:25-34)

1.     Preface

We saw last week from Acts 16, that as we are worshipping and living out our lives, people are listening and observing. In that Acts 16 (v.16-34) passage, this turned out very well, for the Philippian “jailor” and all his household came to believe in Jesus, were baptised, and began on the road of discipleship. What marked Paul and Silas out for this Philippian “jailor” was the fact that they could worship God under such terrible conditions and personal injustice. And when given the chance to escape, they preferred to stay behind and look after the well-being of their “jailor”.

So when people are listening and watching today’s Jesus followers, what might they notice that would make a difference? We have recently talked about the fact that we care about other people’s troubles on both small and large scales – this could be one point of difference. This passage from Matthew chapter 6 (and its companion passage in Luke 12), suggest another point of difference that could be remarked upon!?! This passage compares an ideal for God’s people as against what people without faith might do; let’s refer to verse 32a {where Matthew has “Gentiles”, Luke has “the nations of the world”; both actually referring to those who do not believe in God – the ‘unbelieving world’}.

2.     Worry

What do people worry about??

·        Terrorism, ill-health, (lack of) money, etc etc

·        Jesus alluded to food, drink, clothing; these probably being examples of the smaller distractions, or things we should simply trust God about (while considering the bigger things). We can of course worry because it seems we have too little, but we can also worry because we have too much (and we want to be sure to keep it). I sense as I begin to read through these verses, that Jesus is seeking to direct our thoughts away from food and clothes {the externals} to more central matters. And the bigger the concern, the less likely it is to be in our control; so the less need to worry.

·        Jesus, then, concludes with sort of a ‘blanket ban’ on worrying – “do not worry about tomorrow”. This is not because there isn’t anything important to think about or do, but quite the opposite … each day will bring its trials. Rather, we do not worry, because we should trust in God. This is why the ‘Lord’s Prayer’ includes: “Give us this day our daily bread”, which could better be translated, “Give us today just enough bread for today” … implying that we trust you (our God) for tomorrow’s bread. Planning, to a sensible degree, is good; worry is not. Having worthwhile goals and making various preparations is good, worrying about these is not. Worrying about things that just may never happen is particularly valueless.

·        The fact that worry is counter-productive and wasteful is famously addressed in verse 27: And can any of you by worrying add a single hour to your span of life. We know that undue worry actually has potential to shorten life.

·        What is worry? Worry is where the mind dwells continually on troubles or deep concerns about the future (seemingly without resolutions). For instance, I myself might worry about how a particular relationship that sits a bit tenuously might turn out. Or I might worry whether I will be up to a particular challenge that lies ahead. Worry has also been defined as a “small trickle of fear that meanders through the mind, until it cuts a channel into which all other thoughts are drained”. In other words, worry can start small, but left unchallenged, can take over our lives. We can get bogged down in worry; and worry can mean we have no peace of mind. Worry can lose us a lot of sleep and badly affect our health. Worry can rob us of joy. The Greek word translated “worry” here, suggests being distracted and divided in mind, or to be going round and round a problem without any solution. When we worry, this brings the tendency to take things back into our own hands, thus forgetting about or denying faith in a God who travels with us and carries our concerns. Worry takes us down the awkward path of aloneness.

·        Jesus compares the possible behaviour of human beings to “birds of the air” and to “lilies of the field”. Birds don’t sow or reap to make sure they are going to eat; nor having discovered food, do they store it up in warehouses to use later or sell to another bird. This is just not their mindset or what they are about. They just rely on the processes of nature; or as Jesus puts it, their “heavenly Father feeds them”. Obviously we need food to survive … I believe it ranks third after air and water for human survival. So this is about our mindset – if we get overly fixated on something, this tends to lead to worry. Likewise, I don’t suggest anybody comes to church naked next Sunday because the pastor said clothing was unimportant. The “lilies of the field” grow well and look good because God made them that way – there is no need for elaborate attempts at improving what God has made. The “lilies neither toil nor spin” … I think Jesus here, well ahead of modern psychology, has alluded to the fact that over-striving, over-activity, a work-addiction or performance orientation is all unhealthy. What we need to receive is … grace! This means, that despite ourselves, God loves us, accepts us and values us – enough to forgive us through Jesus. No more effort required!! Richard Rohr writes that, “Without grace, everything human declines and devolves into smallness, hurt and blame”.

·        This is NOT to say that we all remain passive; far from it. However, this is saying that we should act, minister to one another, and live … out of a fullness that comes from trusting God and knowing God’s love; rather than acting out of an emptiness that needs to constantly strive for God’s love and approval.

·        And where we are concerned for something big, say the environment, or some area of injustice, then rather than worry, we understand that there are others who are also concerned and active in this area; and also that God is the most concerned of all, and anything positive we can do will be done, not on our own, but in partnership with God. Out of the abundance God has given us, we can feed the hungry, bring water to the thirsty, and put clothes on the back of the homeless.

But we still tend to worry. I DO!! What can we do about this?? We can’t just sit back and accept that we are a worrier. Jesus was a kind and compassionate person – still is of course! However, quite often Jesus had very direct words to say … and if we read this passage carefully and pause, we can pick-up the directness or even abruptness. Do you see something like that here in this passage?? Look at verse 30 … towards the end. “… you of little faith”! Wack!! This is almost a jibe! So, if we still tend to worry, we need to build our faith.

3.     Building Faith

How do we build our faith?

·        Remember and reflect on what God has done for us in the past.

·        Pray, believing that God has our best interests at heart {refer to verse 32b following verse 32a – God well knows (better than we do ourselves) what will sustain us, progress us down the journey, and enrich our life. Lay it on the line with God how we really feel, tell it all to God; yet while doing so, be expectant (and grateful) that God will undoubtedly bring us some new perspective and insight, and sometimes also changed circumstances.

·        Share in fellowship with believers, and talk about our struggles and where God might be in this – listening carefully for the intuitive and encouraging input of trusted others.

·        Read the Bible … and seek help with understanding it.

4.     The Kingdom of God

I have mentioned the more central things or the deeper things of life. What are these?? Verse 33a. The Kingdom of God, right and just living i.e. helping to build a God awareness (in a positive way) that others might be attracted towards. This is where everything happens within a trust relationship with God. The Kingdom of God is where God is known and honoured. Worry would tend to steal the space needed to engage with this.

Luke takes this further, as Luke would, by including other statements of Jesus. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys (Luke 12:33).

This is about not becoming too materially-orientated, not becoming obsessed by things, not allowing material things to possess us, to rid ourselves of things that get in the way of central matters, to hang on to material things only lightly. We do not worry about things that have only temporary value to us.

We are also to be generous. Like the “birds of the air”, we don’t store away produce in barns while others miss out. And we value things of true value, in an eternal sense – heavenly investments, if you like. Right and just living is not just about good morality, but equally about good ethics, i.e. how our behaviour, e.g. our consumer choices, affect others.